LIBRAEY 

VRINCJST.ON,  N.  J. 

Division 

No.  Case, 


ectuon', 


No.  Shelf,     ^ecT 
No.  Book,      Jfe  6£ 


he  John  M.  Krehs   Donation, 


■■{ 


KAINA    KAI    n  A  A  A  I  A.' 

SACRED    CONTEMPLATIONS: 

IN   THREE    PARTS. 

I.  A  VIEW  of  the  COVENANT  of  WORKS;  in  its  natu- 
&al  state,  as  common  to  all  Mankind, — and  in  its  positive 
state,  as  peculiar  to   our  Firfl  Parents:    Difcovering  the 

SINGULAR.  GOODNESS   of  GoD,    ill  that   POSITIVE   STATE. 

II.  A  VIEW  of  the  COVENANT  of  GRACE;  in  the  esta- 
blishment of  it  from  Eternity,  the  accomplishment  of  it 
in  Time,  and  the  effect  of  it  through  Eternity. 

III.  A  VIEW  of  the  absolute  and  immediate  DEPEN- 
DENCE of  all  things  on  GOD  :  In  a  Difcourfe  concern- 
ing Liberty  and  Necessity. 

to  which  is  added, 

An       APPENDIX, 

Containing  Explications  of  fome  Difficulties  in  the  Worki 

By    ADAM     GIB, 

Minister  of  the  Gospel  ;  Edinburgh. 


Every  Scribe  which  is  injlrucled  unto  the  kingdom  of  heaven,  is  like 
unto  a  man  that  is  an  boufeho/der,  nuhich  hringeth  forth  out  of 
his  treafure  [kain a  kai  Iiaaaia]  things  new  and  old. 
Mat.  xiii.  52. 

Knowledge  Jhall  be  increafed.     Dan.  xii.  4. 


PHILADELPHIA: 

Printed  by  W.  Y  O  U  N  G  and  J.  M'C  ULLOC  H. 

M.DCCLXXX.VIII, 


^^^^^^^w^w& 


PREFACE. 


DURING  the  long  courfe  of  my  miniflry, 
in  a  numerous  Congregation  at  Edin- 
burgh,-— under  a  variety  of  perfonal  trials, 
and  amidft  grievous  breakings  among  thofe 
of  the  fame  denomination;  I  have  obtained 
mercy  to  perfevere  in  the  fame  ftate  of  reli- 
gious principles  and  profeflion  upon  which, 
having  been  unanimoufly  called,  I  was  fo- 
lemnly  ordained  to  that  miniflry,  on  the  fe- 
cond  day  of  April  1741. 

I  have  ufed  my  beft  endeavours  all  along, 
through  evil  report  and  good  report \  to  main- 
tain the  caufe  of  the  Seceffion-teftimony  which 
I  profefs;  on  behalf  of  the  Reformation-prin- 
ciples of  the  Church  of  Scotland %  againft  the 
manifold  errors  and  corruptions  of  the  pre- 
fent  age. 

But  I  have  very  feldom  entertained  my  hear- 
ers from  the  pulpit,  with  any  peculiarities  of 
that  caufe.  It  has  been  always  my  principal, 
and  almoft  only  bufinefs  there,— to  explain 
and  enforce  thofe  dodlrines  and  duties  which 
are  accounted  of  among  Chriftians  of  all  de- 
nominations ;  fo  far  as  they  take  the  fub- 
ftance  of  their  Chriftianity  from  the  Bible. 

The 


iv  PREFACE. 

The  prefent  Work  is  of  the  fame  general 
nature  \  as  it  meddles  with  nothing  peculiar 
to  any  of  thofe  denominations.  And  1  have 
a  particular  fatisfadtion  in  this  providential 
ordering ;  that  my  former  appearances  be- 
fore the  world,  in  favour  of  the  fpecial  Tefti- 
mony  which  I  have  efpoufed, — are  fucceeded 
by  the  prefent  appearance,  on  behalf  of  the 
common  interefts  of  Chriftianity. 

I  have  endeavoured  to  write,  as  with  per- 
fpicuity,  fo  with  plainnefs  and  limplicity ; 
without  affe&ing  any  modifh  ornaments  of 
ftyle, — which  might  not  well  fuit  the  gravity 
of  the  fubjedt,  nor  the  apprehenfion  of  com- 
mon readers. 

Belide  that  fome  repetitions  of  the  fame 
fentiments  were  very  incident, — when  writ- 
ing at  diftances  of  time,  in  the  intervals  of 
other  bunnefs;  it  is  prefumed  that  none  of 
thefe  will  be  reckoned  vain  repetitions:  As 
they  are  made  with  new  applications  and  il- 
luftrations ;  or  natively  occurred  for  complet- 
ing the  fenfe,  in  different  parts  of  the  fub- 
jecl. 

I  make  no  account  of  reflections  (fuch  as 
I  have  met  with)  about  my  way  of  pointing, 
from  its  being  uncommon.  My  concern  is,  that 
it  may  be  what  I  reckon  juft  and  accurate; 
properly  diftinguifhing  the  co-ordinate  and 
fubordinate  parts  of  matter  in  fentences:  Of 
fome  refemblance,  as  our  language  can  ad- 
mit, to  the  divine  accuracy  of  punctuation 
(by  what  are  called  accents}  in  the  Hebrew 
Bible. 

I  have 


PREFACE.  v 

I  have  introduced  two  or  three  material 
corrections  (not  orginally  mine;  upon  our 
tranflation  of  the  holy  Bible.  But  this  is  very 
different  from  the  practice  of  fome  moderns, 
who  have  done  defpite  to  the  great  Prophet 
of  the  Church, — on  the  matter  charging  him 
with  falmood  and  impofture  [Matth.  v.  18.]; 
while  impioufly  prefuming  to  amend  and  in- 
novate the  received  reading  of  the  Hebrew 
Scriptures. 

And  here  I  will  fet  up  an  Ebenezer, — a 
monument  of  thankfulnefs,  that  hitherto  hath 
the  Lord  helped  me;  preferring  me  in  a  capa- 
city of  body  and  mind,  for  accompliihing 
this  Work  in  my  feventy-third  year:  Which  I 
will  leave  behind  me  as  a  fummary  (efpecially 
in  the  fecond  part)  of  that  Gofpel  which  I 
have  been  preaching;  and  as  a  teftimony  for 
truth,  againft  the  prefent  flood  of  errors, — 
in  bppofition  likewife  to  many  mifapprehen- 
fions  which  generally  prevail:  Defirous  and 
hopeful  that  I  may  be  ufeful  by  it,  after  hav- 
ing finifhed  my  courfe. 

But,  in  a  particular  manner,  I  mean  a 
fpeaking  thereby  to  thofe  now  under  my 
charge;  when  they  fhall  no  longer  hear  any 
thing  from  the  mouth  of 

Their  fervant  for  Jesus'  fake, 

Edinburgh,  7  ADAM    GIB. 

Aug.  18.  1786.  j 

[It  may  be  here  added  by  a  friend  of  the  Author,  that  he  died 
the  1 8th  June  1788  j  bein^  carried  off  by  the  gout  in  his  Ho- 
rn ach.] 

c  o  N- 


M^^^^^M^MMMMMMMI^ 


CONTENT     S. 


PART     FIRST. 

Page 

A  View  of  the  Covenant  of  Works,  17 

Chap.  I.   A  general   Fieio  of  the    Covenant  of  Works, 
in  Genejis  ii.  i6,    17,  -  -  -  18 

Ssct.  I.   A  Divifiot,  and  Explication  of  thefe  words,       ib. 

II.  General  Remarks  for  a  further  opening  of 

the  fubjeft,  '      -  -  24 

III.  Of  the  Rejlritlion  laid  upon  the  firfl  man,  30 

IV.  Of  the  Penalty  under  which  the  reftri&ion 
was  laid  upon  the  firft  man,  38 

V.  Some  Inferences  from  the  aforegoing  general 
\kw,  -  -  -  -  -  48 

Chap.  II.   Of  God's  Covenant- dealing  with  the  firfl  man 
as  a  public  Perfon,  -  -       60 

Sect.  I.  Of  the  Reality   of  God's   Covenant-dealing 

with  the  firii  man  as  a  public  perfon,  ib. 

II.  Of  the   Nature  of  God's  Covenant-dealing 
with  the  firft  man  as  a  public  perfon,  8 1 

III.  Of  the  Propriety  of  God's  Covenant-deal- 
ing with  the  firft  man  as  a  public  perfon,  93 

Chap.  III.  Of  the   Covenant  of  Works   in   its   natural 

State,  -  -  -  96 

IV.  Of  the   Covenant   of  Works  in   its  pofitive 
State,  -  -  -  102 

V.  Of  the  Breach  of  the  Covenant  of  Works,  107 
VE.   Of  our  natural  Subjection  to  the  Covenant  of 

Works,         -  -  -  -  116 

VII.   Of  our  natural  Eflate  under  the  Covenant 
ef  Works,  -  -  -  -  121 


PART 


CONTENTS,  vii 

Page 

PART    SECOND. 

A  View  of  the  Covenant  of  Grace,  133 

PERIOD    I. 

Of  the    Eftablijhment    of  the   Covenant    of  Grace  from 
eternity,  -  -  -  -  134, 

Sect,  I.  Of  the  Reality  of  the  Covenant  of  Grace,  ib. 

II.  General  Observations  about  the  Covenant  of 
Grace,  -  -  -  139 

III.  Of  the  Origin  of  the  Covenant  of  Grace,     148 

IV.  Of  the  glorious   Parties   concerned  in    the 
eftablifhment  of  the  Covenant  of  Grace,  153 

V.  Of  the  Maker  of  the  Covenant  of  Grace,         156 

VI.  Of  the  Undertaker  in  the  Covenant  of  Grace,    159 
Head  I.    Of  the    Eternal    Sonjhip    of  Jefus 

Chrift,               -                -              -  ib. 
II.   Of  the    Mediatory  State   of  Jefus 

Chrift,               -                -             '  l15 

VII.  Of  the  Objeas  of  the  Covenant  of  Grace,  180 

VIII.  Of  the  Condition   of  the   Covenant    of 
Grace,  -  -  -  -  183 

IX.  Of  the  Promifes  of  the  Covenant  of  Grace,   586 

X.  Of  the  End  of  the  Covenant  of  Grace,  191 

PERIOD     II. 

Of  the  Accomplijhnient  of  the  Covenant  of  Grace  in  time,        193 
Head  I.  Of  the  Mediatory  accomplifhment  of  the  Cove- 
nant of  Grace,         -  -  -  -         ~        l95 
Sect.  I.  Of  the  accomplifhment  of  the  Covenant  of 
Grace  by  Chrift  as  a  Prieft,              -  -  196 
Art.  I.   Of  the  Incarnation  of  Jefus  Chrift,                 198 

II.  Of  the  Service  of  Jefus  Chrift,  201 

III.  Of  the  Sufferings  of  Jefus  Chrift,  206 

IV.  Of  the  Entrance  of  Jefus  Chrift  into  his 
Glory,  -  -  -  214 

V.  Of  the  InterceJJion  of  Jefus  Chrift,  219 
Sect.  II.  Of  the  accomplifhment  of  the  Covenant  of 

Grace  by  Chrift  as  a  Prophet,         -  -      228 

III.  Of  the  accomplifhment  of  the  Covenant  of 
Grace  by  Chrift  as  a  King,  -  234 

Hi  ad  II.  Of  the  Minifterial  accomplifhment  of  the  Co- 
venant of  Grace,  -  249 
Sect.  I.  Of  the  ordinance  of  Preachings  as  It  refpe£U 
the  members  of  the  Vijiblc  Church,             -  2^  . 

Sect- 


viii  CONTENTS. 

Page 
Sect.  II.   Of  the  ordinance  of  Preachings  as  it  re- 

fpe&s  the  members  of  the  Invijible  Church,     265 

PERIOD     III. 

Of  the  Effecl  of  the  Covenant  of  Grace  through  eternity,  270 

Sect.  I.   Of  the  effe#  with  regard  to  Christ,  272 

II.'  Of  the  effect.,   with  regard  to  Chriitians,  278 

Conclusion,  -  -  294 

PART     THIRD. 

A  Discourse  of  Liberty  and  Necessity,         301: 

Chap.  I.  Of  the  Infidel-Scheme  of  Liberty  and  Ncceffity,     ih. 
Sect.  I.   The  Infidel-fcheme  explained,  -  ib. 

II.    The  in'iVi-foheme  expo  fed,  -  308 

Chap.  II.    Of  the  Chrijlian  aad  Rational  fche'me  of  Li- 
berty and  j^eceffity,  -  -  334 
Sect.  I.   Of  Liberty   and    Neceffity   in   the    material 
World,               -               -               -               -  335 
Art.  I.   Of  Necelpty  in  the  material  wtorld,  ib* 
II.   Of  Contingency  or  Chance  in  the  material 
world,          -               -               •               -            33S 
Sect.  II.  Of  Liberty  and  Neceffity  in  the  moral  World,  349 
Art.  I.    Of  the  exercife  of  man's  rafiovx'  po.vers,        ih. 

II .  Of  maa's  Dpendence  on  Gjd  a  a  a  ration- 
al creature,  -  -  *  357 

III.  Of  roan's  Dependence  on  God  as  a  jinfu! 
creature,  -  -  3C9 

IV     Of  moral  Necej/ity,  -               -           366 

V.   Of  moral  Liberty  y  -                -                   367 

Conclusion,                   -  -           jt 

General  Recollection,         ~  375 

An  APPENDIX,  containing  Explications 
of  Difficulties,  which  have  been  propofed 
to  the  Author  on  fome  Paflfag.es  of  this  Book,     377 

I.  About  the  Character  of  Jesus  Christ  as  God-man,      379 

II.  About  Matters  of  Futurity  to  men  ( particularly  as 
the  death  of  Chrift  was  under  the  Old-Tedament  dif- 
penfation),   bein£  M  dters  of  Fail  to  God,  -  38c* 

III.  About  the  Perfection  of  the  redeemed,  in  the  ftate 
eternal  glory,  -  -  -  -  3^2 

f f$ote\  The  Appendix  was  fent  in  manufeript,  to  the  printers, 
after  the  Author  heard  that  an  American  edition  was  propofed 
to  be  publifhed.l 

SACRED 


SACRED    CONTEMPLATIONS: 

PART     FIRST. 

A 

VIEW 

of     the 

COVENANT     of     WORKS: 

IN       ITS 

NATURAL     STATE, 
AS    COMMON    TO    ALL    MANKIND; 

AND       IN  ITS 

POSITIVE     STATE, 
AS  PECULIAR  TO  OUR  FIRST  PARENTS; 

DISCOVERING    THE 

SINGULAR  GOODNESS  OF  GOD, 
IN  THAT   POSITIVE   STATE. 


Search  the  Scriptures,  John  v.  39, 

Qui  Veritatetn  occult  at  reus  est,  qui  prodejffc  non  vult, 

augustinus, 
[In  English.] 
He  who  conceals  the  Truth  is  criminal,  becaufe  he  declines  to  be 
profitable. 

b 


V-?-    £» 


ADVERTISEMENT. 

A  conversation  which  the  Author  lately  hap- 
pened to  have  with  a  friend,  upon  fome  things  rela- 
tive to  the  fubjeft  of  the  following  View, — occa- 
fion  the  defign  of  drawing  up  his  Contemplations 
upon  it  in  the  prefent  form:  From  whence  he  was 
led  forward  to  the  other  parts  of  this  Work. 

His  prefent  judgment  on  that  fubje#,  fo  far  as 
flngular,  was  generally  formed  above  forty  years 
ago ;  when  he  knew  of  none  having  gone  before 
him  in  the  fame  way:  Nor  has  he  met  with  any 
iince. 

Several  indigefted  and  untenable  notions,  as  he 
apprehends,  in  the  do&rine  of  fome  eminent  wri- 
ters on  the  Covenant  of  Works, — are  here  obviated; 
but  not  in  a  controverfial  manner,  and  without  ta- 
king any  direct,  notice  of  them. 

As  to  what  new  things  are  taught  in  this  per- 
formance,— he  is  in  no  difficulty  about  fubmittiftg 
them  to  the  moll:  critical,  if  candid  examination: 
Being  fully  confident  that  they  are  well  founded  in 
the  holy  Scriptures,  and  in  the  real  nature  of  the 
fubjecl:.  An  explaining  of  what  neceflarily  belongs 
unto,  and  refults  fr©m  thefe  grounds  cf  argument, 
is  entirely  different  from  a  dealing  in  fanciful  con- 
jectures ;  and  from  a  dipping  into  thofc  fecret  things 
which  belong  unto  the  Lord. 

The  adverfaries  of  divine  Revelation,  in  their 
perverfe  difputings,  may  arraign  the  Scripture-doc- 
trine of  the  Covenant  of  Works, — as  if  it  could  not 
confift  with  the  gbodnefs  of  God,  or  what  they  call 
the  moral  character  of  the  Deity;  that  the  firft  man, 
and  all  his  pofterity,  mould  have  been  expofed  to 
the  punimment  of  eternal  death, — for  an  action  fo 
plainly   indifferent  in    its    nature,    and   likewifc  fo 

infignificant, 


infignificant,  as  an  once  eating  a  bit  of  wholeforae 
and  pleafant  fruit :  As  if  z  do&rine  of  fuch  defpotic 
rigour  and  feverity,  were  quite  unworthy  of,  yea 
reproachful  to  the  infinite  goodnefs  of  God.  But 
it  is  conceived  that  an  infallible  antidote  may  be  af- 
forded, againlt  the  poilbn  of  fuch  deifticai  reflec- 
tions ;  by  the  prefent  difplay  of  a  moft  fmgular  good* 
nefs  and  condefcenjion,  in  God's  making  the  eternal 
ftate  of  mankind  to  turn  upon  the  hinge  of  the  pofi- 
tive  precept  about  the  fruit  of  a  certain  tree  :  Much 
more  favourable,  than  if  it  had  been  left  to  turn  up- 
on the  moral  law,  or  the  law  of  nature  at  large  ;  or 
even  upon  the  moft  important  and  erTenthd  precept 
thereof,—- a  tranfgrcflion  of  which  would  have  been 
the  moft  fhocking  wickednefs  in  its  nature,  that  could 
have  been  propoied  by  Satan  and  perpetrated  by 
man. 

And  this  publication  cannot  be  but  very  feafon- 
able;  when  the  fafhionable  teachers  are  come  the 
length  of  denying  that  there  ever  was  a  Covenant  of 
Works,  a  covenant  with  the  firft  man  as  the  head  and 
repreientative  of  his  pofterity ! 


SACRED 


VIEW 


OF     THE 


COVENANT  of  WORKS,  ®c. 


THE  light  of  nature,  in  the  common  dictates  of 
reafon,  ferves  to  determine, — that  this  world 
could  not  have  made  itfelf :  And  that  neither  the 
matter  nor  form  of  it  could  have  been  from  eterni- 
ty, in  a  fucceffion  of  revolutions  and  generations ; 
but  muft  have  had  a  beginning.  Yet  our  knowledge 
of  the  period  and  manner  in  which  this  beginning 
took  place,  is  wholly  derived  from  revelation;  par- 
ticularly in  the  firfl  chapter  of  Genefis. 

It  is  likewife  evident  to  reafon,  that  God  could 
not  have  made  man  fuch  a  corrupt  creature  as  he  is 
now.  But  the  uprightnefs  and  fpecialky  of  his  pri- 
mitive eftate,  with  the  origin  of  moral  evil  in  his  fall, 
could  not  have  been  known  by  us, — otherwife  than 
from  the  revelation  which  is  made  thereof,  in  the 
firft  three  chapters  of  Genefis.  And  this  is  the  fub- 
jecl  now  propofed  to  fome  particular  examination. 


C  H  A  P- 


1 8  A  View  of  the 

CHAPTER     I. 

A  general  View  of  the  Covenant  of  Works,  as  ex- 
hibited in 

Genesis  ii.   16,   17. 

And  the  Lord  God  commanded  the  man,  fifing  ;  Of 
every  tree  of  the  garden  thou  may  eft  freely  eat. 

But  of  the  tree  of  the  knowledge  rf  rood  aiid  evil,  thou 
Jhalt  not  eat  of  it :  For  in  the  day  that  thou  eatejl 
thereof,  thou  Jhalt  fur  ely  die, 

SECT.     L 

A  Divifion  and  Explication  of  thefe  Words. 

The  paffage  now  quoted  contains  the  whole  ad- 
count  which  Mofs  hath  given,  of  God's  dealing  with 
the  firft  man  in  a  Covenant  of  Works ;  a  very  fhort 
defcription  of  an  eftablifhment  which,  in  its  original 
ftate,  was  of  a  very  fhort  duration. 

We  have,  in  thefe  words,  a  Right  which  God 
granted  unto  the  firft  man;  and  a  Reftriclion  under 
which  he  granted  it, 

§  I.  A  Right  which  God  granted  unto  the  firft 
man  :  And  the  Lord  God  commanded  the  man,  fay- 
ing  ;  Of  every  tree  of  the  garden  thou  may ejl  freely  eat. 
We  may  confider  the  Author,  objeel,  ejlablijhmcnt i 
and  import  of  this  grant. 

\ft,  The  Author  of  this. grant  is  the  Lord  God* 
Thefe  are  two  awful  names  of  the  Supreme  Being. 
The  Lord,  in  the  original  Jehovah,  is  a  name  which 
belongs  to  him  abfolutely  and  exclufively,  as  he  is 
in  himfelf;  or  as  he  is  a  Being  eternal,  necefiarily 
exiftent,  felf-exiftent,  independent,   infinite  in  all 

perfections, 


Covenant  of  Works.  19 

perfections,  and  infinitely  blefTed  in  himfeif,— -the 
high  Fountain  of  all  finite  being,  which  is  neceffari- 
ly  in  a  (late  of  univerfal  and  abfolute  dependence 
upon  him.  God,  in  the  original  Elohim,  is  a  name 
which  belongs  to  him  as  an  infinitely  adorable  Be- 
ing: The  abfolute  Proprietor  and  Sovereign  of  the 
world  which  he  had  newly  created;  and  who  had 
made  a  number  of  rational  creatures  for  glorifying 
him  in  all  the  proper  ways  of  adoration,  of  the  high- 
eft  worfhip  and  moft  abfolute  obedience.  Elohim 
is  the  name  by  which  he  is  mentioned  in  the  firfl  verfe 
of  Gene/is;  as  the  wonderful  Creator  of  that  world 
in  which  he  was  to  be  adored.  There,  and  in  the 
pafTage  now  confidered,  it  is  a  name  conftrucled  with 
verbs  of  the  Jingular  number, — created,  commanded; 
denoting  acts  of  One  Being  :  And  yet  the  name  is 
of  the  plural  number ;  evidently  referring  to  a  plu- 
rality (  a  Trinity)  of  perfons,  moft  myfterioufly  fub- 
fifting  in  that  One  Being  or  Godhead. 

idly,  The  objecl  of  this  grant  was  the  Man  s  The 
man  whom  God  had  juft  then  made,  as  the  laft  part 
of  his  created  work  ;  and  the  nobleft  part  thereof,  in 
the  vifible  world.  He  was  a  very  fingular  part  of  that 
work:  Compofed  qf  a  material  body;  with  an  imma- 
terial, immortal,  and  reafonabie  foul.  He  was  not 
brought  into  being,  as  any  of  his  natural  pofterity 
were  to  be;  but  immediately  by  God  himfeif:  The 
Lord  God  formed  man  of  the  dufi  of  the  ground*  and 
breathed  into  his  nojirils  the  breath  of  life  ;  and  man 
became  a  living  foul*.  He  was  the  jirft  man,  the  na- 
tural root  of  all  mankind:  The  great  parent  of  the 
innumerable  millions  of  the  human  race,  who  have 
overfpread  the  earth  for  near  fix  thoufand  years  by- 
paft, — and  are  yet  to  be  produced  upon  it,  till  the 
reftitution  of  all  things;  the  progenitor  cf  all  nations, 
and  kindreds,  and  people,  and  tongue s\*    He  was  made 

after 

*   Gen.  ii.  7.  f   Rer.  vii.  9. 


20  A  View  of  the 

after  God's  own  image;  in  knowledge,  righteouf- 
nefs,  and  holinefs, — wft-h  dominion  over  the  other 
creatures  in  this  lower  world. 

He  was  thus  a  holy  man.  For  (as  is  well  ex- 
prefTed  by  a  divine  of  the  lad  century*)  "  In  the 
"  flate  of  innocency,  man  was  created  right  or  up- 
"  right,  and  very  good ;  endued  with  fuch  flrength 
"  and  integrity  in  all  parts,  as  did  wholly  difpofe 
"  them  to  all  operations  conformable  to  God's  will. 
"  His  underftandinsr,  fo  far  as  was  needful  before 
"  his  tranfiation,  had  a  clear  apprehenfion  of  the 
"  Deity  in  his  nature,  attributes  and  worfhip;  as  ai- 
<c  fo  of  the  creatures,  in  their  eiTence  and  qualities. 
"  His  will  embraced  and  clave  fad  unto  God,  whom 
<c  Adam  knew  to  be  the  Author  of  his  being  and 
"  happinefs.  His  affections,  and  all  inferior  facul- 
"  ties,  obeyed,  without  al  refinance,  the  rule  of 
iC  reafon,  and  motions  of  the  fanclified  will.  This 
*'  univerfal  holinefs  and  perfection,  in  the  whole 
"  man,  was  that  image  of  God,  or  original  jufiice 
cc  wherein  Adam  was  created,  but  continued  not." 

He  was,  accordingly,  a  man  with  whom  the  infi- 
nite ONE  held  a  wonderful  familiarity  and  diftincl- 
nefs  of  intercourfe,  beyond  what  we  can  conceive  of; 
fpeaking  to  him  as  a  man  doth  to  his  friend,  while 
the  man  had  abfolute  certainty  of  the  being  and  truth 
of  the  infinite  Speaker. — And  as  the  woman  was  not 
then  formed  out  of  the  man,  God  fpake  to  the  wo- 
man in  the  man ;  fo  that,  upon  her  diftinct  forma- 
tion, he  and  fhe  were  but  one  party  in  the  great  tranf- 
aclion  now  to  be  confidered:  God  created  man  in  his 
own  image  ;  in  the  image  of  God  created  he  him;  male 
and  female  created  he  them  j-. 

$dl}>  The  eftabliftunent  of  this  grant  is  in  the  word 
commanded.     The  original  word,  fo  tranilated,  doth 

not 

*  Willbm  Pcmble,  in  his  V indicia  Gracif,  p.  4,  5. 
f  Gen.  i.  27. 


Covenant  0/  Works.  21 

not  merely  fignify  a  fimple  a£t  of  enjoining  a  duty : 
But  it  farther  fignifies  an  expreflion  of  the  divine 
will  in  appointing,  ordaining,  conflituting  or  efkablifh- 
ing  a  thing.  Thus  it  is  ufed  to  denote  God's  ap- 
pointing, ordaining,  or  conflituting  of  judges  over 
Ifrael  * ;  and  of  David  to  be  king  in  Ifrael  f :  As  alfo 
to  denote  God's  cfkabiifhing  of  his  covenant  of  grace  J. 
And  the  original  language,  in  the  palTage  before  us, 
naturally  leads  to  this  feme  of  the  word  here :  For 
it  literally  fignifies,  God  commanded  upon  the  man. 
Now,  though  it  is  proper  to  fay,  that  God  command- 
ed the  man,  and  that  a  command  was  thus  laid  upon 
the  man;  yet  it  is  not  proper  language  to  fay,  that 
God  commanded  upon  the  ?nan> — but  that  he  conftitut- 
ed  or  ejlabiijhcd  upon  the  man.  The  meaning,  there- 
fore, is  plainly  this, — that  God  now  made  a  confli- 
tution  or  ejiablijhment  upon  or  concerning  the  man: 
An  eflablifhment  of  a  right  which,  under  its  cove- 
nant-reflriclion,  was  of  the  greatefl  importance,  to 
be  of  a  (landing  nature  and  effecl:, — with  regard  to 
the  whole  human  kind. 

tfhly,  As  to  the  import  of  this  right  granted  unto, 
and  eftablimed  upon  the  man  ;  we  are  informed 
about  what,  and  for  what  it  was. 

1.  About  what  it  was :  Every  tree  of  the  garden. 
God  had  put  the  man  into  the  garden  of  Eden,  or  (as 
the  word  fignifies)  of  pleafure;  a  type  of  the  heaven- 
ly paradife, — in  which  there  is  fulnefs  of  joy  and 
pleafure  for  evermore.  God  had  planted  this  garden, 
certainly  in  a  moil  delightful  fituation;  and,  as  we 
may  well  fuppofe,  of  an  order  and  beauty  far  excel- 
ling all  human  plantations.  And  out  of  the  ground, 
in  that  garden,  made  the  Lord  God  to  grow  every 
tree    that  is  pleafant  to   the  fight  and  good  for  food. 

And 

*  2  Sam.  vii.  u.;    i  Chron.  xvii.  10.  f  I  Sam.  xlii.  14.*, 

2  Sam.  vi.  21.  \  Pfal.  cxi.  9. 


22  A  View  of  the 

And  the  trees  were  then  loaded  with  their  various 
and  pleafant  fruits,  in  a  (late  of  ripenefs ;  the  be- 
ginning of  the  world's  time,  or  of  its  firft  year,  ap- 
pearing to  have  been  the  autumn ,-^-the  time  of  ripe 
fruits. 

■2.  For  what  it  was  :  Saying,  Of  every  tree  of  the 
garden  thou  may  eft  freely  eat.  The  man  had  an  ani- 
mal life,  which  was  to  be  fuflained  by  food.  The 
trees  of  the  garden,  in  great  variety,  and  on  every 
fide,  exhibited  and  offered  to  him  their  ripe  fruits ; 
fruits  pleafant  to  the  fight  and  good  for  food,  moil  de- 
licious and  nourilhing  food  :  And  food  which  was 
to  cod  him  no  toiifome  labour  for  procuring  it ;  he 
had  only  to  drefs  the  garden  and  to  keep  it,  an  em- 
ployment which  belonged  to  his  pleafure. 

Of  thefe  fruits  the  at) folate  Proprietor  and  Sove- 
reign of  all  granted  unto  him,  eltablifned  upon  him 
a  right  to  eat ;  Thou  mayeft  freely  eat,  It  is  literally 
on  the  margin,  eating  thou  jhalt  eat ;  but  more  lite- 
rally (till,  to  eat  thou  /halt  eat.  It  referred  to  a  pre- 
fent  eating  ;  and  alfo  to  a  future,  a  ftill  farther  eatr 
ing :  Thou  /halt  eat  prefently  ;  with  the  fame  right 
ftill  to  eat,  according  to  every  following  occafion. 

And  the  right  thus  granted  to  the  man,  was  not 
to  himfelf  individually  and  exclusively;  but,  through 
him,  to  ail  his  pofterity  :  In  connexion  with  the  ge- 
neral and  {landing  right  from  the  fovereign  Proprie- 
tor of  all,  to  him  and  them,  for  ufing  the  fruits 
of  the  earth  as  the  fupport  of  their  animal  life,  ac- 
cording to  the  29th  verfe  of  the  preceding  chapter; 
though,  upon  his  expuifion  from  the  garden,  this 
right  was  transferred  to  an  eating  the  fruits  of  la- 
bour and  toil  in  cultivating  the  ground, — then  be- 
come curfed  for  his  fake  #. 

§  II.  The  matter  of  principal  confideration,  about 

the 

*  Gen.  iii.  17,    l8,    10. 


Covenant  of  Works.  23 

the  right  thus  granted  unto  the  man,  is  the  Reftric- 
tion  under  which  it  was  granted;  as  that  by  which  it 
was  turned  into  a  covenant-ftate :  But  of  the  tree  of  the 
knowledge  of  good  and  evil,  thoujhalt  not  eat  of  it;  for 
in  the  day  that  thou  eat  eft  thereof,  thou  Jhalt  fitrely  die. 
And  we  may  confider  this  reftriction  as  expreffcd  and 
enforced, 

jft,  ExprelTed :  But  of  the  tree  of  the  knowledge  of 
good  and  evil,  thoufoait  not  eat  of  it.  We  are  here  in- 
formed about  what,  and  from  what  this  reftriclion 
was  made. 

1 .  About  what :  The  tree  of  the  knowledge  of  good 
and  evil.  This  was  the  tree  which  had  been  men- 
tioned in  the  9th  verfe  of  this  chapter;  and  was  a- 
gain  mentioned  in  the  3d  verfe  of  the  next  chapter  : 
A  tree  in  the  midft  of  the  garden.  It  was  called  The 
tree  of  the  knowledge  of  good  and  evil,  not  from  any 
thing  diftinguifhing  in  its  nature ;  but  from  a  divine 
conltitution  concerning  it,  as  may  be  afterwards  ex- 
plained. 

2,  From  what:  Thoufialt  not  eat  of  it.  This  tree 
the  man  (and  afterwards  the  woman  upon  her  diftin& 
formation)  knew  well  enough  ;  or  could  mod  rea- 
dily and  immediately  diftinguiifi  it,  with  abfolute  cer- 
tainty, from  all  the  other  trees  of  the  garden.  And 
while  he  had  a  right  to  eat  of  all  the  other  trees,  he 
was  moll:  pofitively  and  absolutely  reftri&ed  from  eat- 
ing of  this. 

idiy,  Enforced :  For  in  the  day  that  thou  eateft  there- 
of, thoujhalt  fitrely  die.  Here  is  a  cafe  fuppofed,  and 
the  confequence  of  it. 

1 .  A  cafe  fuppofed :  For  in  the  day  that  thou  eateft 
thereof  Here  the  man  was  warned  of  a  hazard 
which  he  was  in  of  this  eating  :  A  fuppofition  was 
thus  made  to  him,  of  what  foon  became  a  matter  of 
fact,;  while  the  fuppofition  was  made,  for  putting 
him  upon  his  ftrifteft  guard  againft  its  becoming  fo. 

And 


24  A  View  of  the 

And  he  thus  got  a  knowledge,  but  only  a  fpeculative 
knowledge,  of  the  evil  oi  finning;  particularly  of  this 
eating,  as  the  only  fin  which  he  was  immediately  in 
hazard  of  committing. 

2.  The  confequence  of  it:  As  to  what  the  fame 
would  be,  and  when. 

(1.)  What  the  confequence  would  be  :  Thoujhalt 
furely  die.  It  is  literally,  on  the  margin,  dying  thou 
Jhalt  die  ;  but  more  literally  (till,  to  die  thoujhalt  die: 
Referring  to  both  a  prefent  and  a  future  dying,  as 
may  be  explained  afterwards.  And  he  thus  got  a 
knowledge,  but  only  a  fpeculative  knowledge,  of  the 
evil  of  fuffcring  ;  as  necelfarily  connected  with  the  e- 
vil  of  finning. 

(2.)  When  this  confequence  would  be  :  In  the  day 
that  thou  eatejl  thereof.  The  dying  was  thus  to  be 
immediate  upon  the  eating,  in  that  very  day:  While 
the  death  then  taking  effect  would  be  a  fure  and  en- 
furing  pledge  of  a  farther  death  afterwards. 

The  fum  of  the  whole  is, — That  God  reftricted 
the  firfl  man  from  eating  of  the  tree  of  the  know- 
ledge of  good  and  evil,  upon  the  pain  of  death. 


SECT.     II. 

General  Remarks,  for  a  farther  opening  of  the  Subjecl. 

§  I.  The  pofit he  law,  forbidding  the  man  to  eat  of 
the  tree  of  the  knowledge  of  good  and  evil,  was  not 
the  only  law  given  to  him  in  his  primitive  eftate.  It 
was,  indeed,  the  only  law  of  obedience  then  given 
to  him,  in  the  way  of  external  difpenfation.  But 
it  was  not  given  to  him  till  after  he  was  created, 
completely  formed  as  a  reafonable  creature  :  And, 
if  he  had  been  under  no  law  of  duty  till  this  was 

given, 

*  Eccl.  vil.  29. 


Covenant  of  Works.  25 

given,  he  would  have  been  for  fome  time,  however 
fhort,  in  a  flate  of  independency  upon  his  glorious 
Creator. 

The  man,  as  all  other  creatures,  was  made  very 
good ;  and  in  a  much  higher  fenfe  than  any  other 
part  of  the  vifible  creation.  God  made  man  upright  • ; 
not  merely  in  the  pofture  of  his  body,  but  mainly  in 
the  perfection  of  his  foul.  As  made  after  God's 
image,  he  had  the  moral  law  originally  written  or 
impreffed  upon  his  heart :  Not  indeed  under  that 
form  in  which  it  was  afterwards  fummarily  difpenf- 
ed  from  Sinai,  and  more  fpecially  through  the  holy 
Scriptures ;  but  the  very  fame  law  upon  the  matter, 
in  all  its  extent  and  fpirituality, — as  holy,  and  juft, 
and  good.  His  underftanding  was  formed  for  dic- 
tating, and  his  confcience  for  enforcing,  and  his 
will  for  practiling  according  to  all  his  occafions,  and 
his  affections  for  delighting  in  every  moral  duty,— 
manifeftly  founded  in  the  nature  of  God  and  of  man. 

§  II.  As  the  moral  law,  which  was  a  natural  law 
to  the  man,  had  a  penalty  of  death  belonging  to  it ; 
fo  he  needed  not  to  have  this  declared  to  him,  after 
he  was  created  :  For  the  penalty ■,  as  well  as  the  frfr 
ceptive  tenor  of  that  law,  was  fufficiently  notified  to 
him  in  his  creation  ;  in  the  knowledge  and  confci- 
ence of  which  he  was  formed. 

But  the  cafe  was  very  different  with  regard  to  the 
pofitive  law.  The  eating  from  which  he  was  reftrict- 
ed,  was,  in  itfelf,  a  matter  quite  indifferent  :  The 
evil  of  it  did  nowife  lie  ,in  the  nature  of  the  thing  ; 
but  wholly  arofe  from  that  prohibition  which  God 
was  fovereignly  pleafed  to  make  of  it.  And  as  the 
man  could  have  no  knowledge  of  this  prohibition, 
but  from  an  expreffion  made  of  it  to  him  after  he 
was  created  j    it  was  from  the  like  expreffion  only, 

B  that 

*  Eccl,  vli.  29. 


*6  A  View  of  the 

that  he  could  have  any  knowledge  of  the  penalty 
of  death,  as  annexed  to  the  prohibition.  And  he 
knew  the  will  of  God  in  all  this  matter  with  moft 
abfolute  certainty;  from  the  diflincl  language  whicrj 
was  made  of  it  to  him,  in  the  words  now  under 
confideration. 

§  III.  There  belonged  to  the  pofitive  law  a  pro- 
mfe  of  life,  as  well  as  a  penalry  of  death.  A  law 
was  then  given  to  man,  which  could  have  given  life  *. 
This  was  plainly  implied  in  the  penalty;  which  could 
not  but  mean  all  its  reverfe, — if  thou  eateft  not^  thou 
fhalt  furely  live. 

But  that  matter  was  put  beyond  all  doubt,  by  a 
tree  in  the  midfr.  of  the  garden  (verfe  9.),  called  the 
tree  of  life:  While  the  man  muft  have  known,  weil 
enough,  the  reafon  of  the  diftinguifliing  name  given 
to  this,  as  well  as  to  the  other  tree  in  the  midfl:  of 
the  garden.  And  the  tree  of  life  could  not  have  been 
fo  called  from  any  fuperlative  virtue  in  its  nature, 
for  the  preferring  and  prolonging  of  his  animal 
life :  For  then  he  would  have  been,  upon  the  matter, 
confined  to  an  eating  of  that  tree,— fo  long  as  it 
mould  bear  enough  of  fruit ;  contrary  to  the  right 
which  was  bellowed  upon  him,  even  meaning  an 
injunction,  about  the  other  trees  of  the  garden.  That 
name  given  to  the  tree  could  only  arife,  therefore, 
from  a  divine  conftitution  concerning  it.  It  was 
evidently  fet  forth  to  the  man,  as  a  p  edge  and  fa- 
cr anient al  fign  of  life;  to  be  fully  enjoyed  by  him, 
in  the  way  of  obedience  to  that  pofitive  law  which 
he  was  now  laid  under. 

§  IV.  While  the  death  to  be  incurred,  by  the 
breach  of  that  law,  comprehended  all  evil  of  fuffer- 
i?ig;  the  life  promifed,  being  the  full  reverfe  of  it, 

muft 

*  Gal.  iii.  2  1. 


Covenant  of  Works.  %j 

jnuft  have  comprehended  all  good  of  enjoyment.  And 
as  the  man  was  evidently  defigned,  in  the  nature 
of  his  foul,  for  an  eternal  duration  ;  the  life  pro- 
mifed  could  not  fimpiy  mean  a  continuance  of  the 
life  which  he  then  had  in  the  garden, — being  a 
life  which  could  no:  have  admitted  of  eternity  in  its 
duration.  Nothing  lefs,  therefore,  could  be  in  the 
prouiife,  than  a  (late  of  eternal  life  in  heaven;  where 
thejnan  fhould  be  advanced  to  a  glorious  enjoyment 
of  God,  in  an  immediate  manner, — not  through  any 
intervention  of  creature-benefits,  or  of  the  exercifes 
belonging  to  animal  life.  This  is  the  eternal  life, 
which  (lands  oppofed  to  the  wages  of  fin  *.  This 
is  the  eternal  life  which  our  Lord  did  plainly  fet 
forth,  as  provided  in  the  promife  of  the  firft  cove- 
nant f.  And  this  is  the  eternal  life  of  which  he  has 
loofed  the  forfeiture  ;  by  taking  upon  himfelf,  for 
his  people,  their  penalty  of  death  :  That  as  fin  hath 
reigned  unto  deaths  even  fo  might  grace  reign  through, 
righteoufnefs  unto  eternal  life,  by  Jefus  Chriji  our 
Lord  }. 

§  V.  By  the  promife  of  life,  the  pofitive  law  was. 
turned  into  the  nature  of  a  Covenant.  The  penalty 
belonged  to  the  nature  of  it  as  a  law  ;  but  not  the 
promife.  The  man's  obedience  could  have  no  intrin- 
fic  merit;  being  what  he  naturally  and  abfolutely 
owed  to  his  Sovereign  Creator.  The  promife  ad- 
ded to  the  law,  was  not  therefore  an  effect  of  God's 
juflice ;  while  the  man's  obedience  could  not  natu- 
rally deferve  any  good,  beyond  his  prefent  enjoy- 
ment. It  was  an  effecl:  of  God's  favour,  of  his  mere 
good  pleafure :  So  that  the  man  was  then  an  object 
of  God's  grace  toward  him,  as  undeferving :  though 
it  was  not  till  afterwards,  that  he  became  an  ob- 
ject of  it  as  ill-deferving, — which  lad  is  the  view  of 
grace,  as  ordinarily  mentioned  in  fcripture. 

But 

*  Rom.  vi.  23.     f  Luke  x.  25,-28.     %  Rom.  v.  21. 


28  A  View  of  the 

But  while  the  man  was  naturally  engaged  to  God 
by  the  taw,  God  became  gracioufiy  engaged  to  him 
by  the  promife.  And  this  did  conftitute  the  general 
nature  of  a  covenant;  as  it  is  a  tranfaction  between 
two  parties, — foi  a  benefit  to  be  beftowed  by  the  one, 
upon  a  condition  to  be  performed  by  the  other. 

And  this  is  called  a  Covenant  of  Life ;  as  the  man 
was  fo  be  thereby  entitled  to  eternal  life,  upon  a  de- 
termined condition.  But  it  is  more  commonly  cal- 
led a  Covenant  of  Works;  as  the  man's  right  or  title 
to  eternal  life,  according  to  that  covenant,  Was  to 
lie  in  his  works  of  obedience,  or  to  depend  upon  this 
a mdition :  Not  from  any  natural  merit  of  thefe  works, 
but  from  the  gracious  conftitution  which  God  then 
made  concerning  them. 

§  VI.  In  this  covenant,  under  the  pofitive  law, 
the  man  was  put  into  a  public  capacity;  as  the  cove- 
iiant-htad,  or  reprefentative  of  all  his  natural  poftefi- 
ty.  It  is  evident  that  God,  in  dealing  with  him,  was 
dealing  with  human  nature,  with  all  mankind;  fpeak- 
ing  to  all,  in  what  was  (aid  to  him.  God  was  then 
making  no  eftab  ifhment  at  all  about  mankind,  but 
as  making  it  immediately  with  the  man :  And  it  would 
be  abfurd  to  fuppofe  that  the  millions  of  his  pofleri- 
ty,  who  were  all  prefent  in  God's  eye,  were  then 
brought  under  no  eftablifhment  at  all. 

The  law  of  dominion  over  the'  other  vifible  crea- 
tures; the  law  about  the  method  of  fuftaining  the  a- 
nimallife;  the  law  for  being  fruitful,  and  multiply- 
ing, and  replenifning  the  earth ;  and  the  law  of  mar- 
riage: all  thefe  were  evidently  laws  for  mankind. 

And  it  is  as  evident,  that  God's  covenant-tranf- 
a&ion  vith  the  man  mud  have  included  all  men,  to 
proceed  from  him  by  ordinary  generation ;  that  be- 
ing all  in  him  as  their  natural  root,  they  were  like- 
wife  Itated  before  God  in  him  as  their  covenant-head. 

And 


Covenant  of  Works.  29 

And  there  can  be  no  other  way  of  accounting  for  the 
effect  of  his  tranfgreffmg  the  law  ;  that  the  death 
which  he  thereby  brought  upon  himfelf,  hath  actually 
paired  upon  all  his  natural  pofterity, — even  them  that 
had  not  finned  after  the  fimilitade  of  Adam's  tranfgref- 
fon*. 

§  VII.  In  dealing  with  the  man,  the  Lord  God 
was  not  proceeding  only  in  the  characters  of  a  Creator 
and  Lawgiver.  As  he  is  effentially  and  infinitely  good, 
he  was  then  doing  good :  He  dealt  bountifully  with 
the  man,  as  an  object  of  his  fpecial  favour:  prevent- 
ing him  with  the  bleifings  of  goodnefs. 

This  appears,  from  the  great  excellency  of  the  na- 
ture and  ftate  in  which  the  man  was  created  ;  from 
the  richnefs,  beauty,  and  pleafantnefs  of  the  accom- 
modation which  was  provided  for  him :  And  from 
the  wonderful  condefcenfion  of  the  infinite  ONE  to- 
wards him  :  in  {looping  fo  low,  as  to  hold  the  great- 
eft  particularity  and  familiarity  of  friendly  intercourfe 
with  him. 

But,  efpecially,  the  fmgular  goodnefs  of  God  was 
manifeiled, — by  the  pofttive fate  into  which  he  brought 
the  Covenant  of  Works.  This  will  come  to  be  par- 
ticularly explained  in  another  place.  It  mall  only  be 
obferved  here,< — That  from  this  tranfaclion,  the  man 
was  privileged  with  a  great  advantage  to  his  faith 
and  hope.  Abftraclly  from  that  pofitive  conftitu- 
tion,  his  profpeel  of  eternal  life  was  to  be  inferred 
from  the  nature  of  God,  in  the  unerring  dictates  of 
his  reafon  and  confeience.  But  now,  he  had  the 
faithfulnefs  of  God  particularly  and  direclly  engaged 
to  him  for  this,  in  a  fignified  and  fealed  promife  of 
eternal  life. 

SECT. 

*   Rom.  v.  14. 


39  -^  View  of  the- 

SECT.     III. 

Of  the  Reftri&ion  laid  upon  the  firft  man. 

As  in  the  right  with  which  the  man  was  inverted, 
to  eat  of  every  tree  of  the  garden, — he  was  reltricled 
from  eating  of  the  tree  of  the  knowledge  of  good  and 
evil;  this  reftriction  was  arbitrary,  reafonable*  abfo- 
lute,  extenfive,  probatory,  peculiar  to  our  rirft  parents, 
and  temporary. 

§  I.  The  reftri&ion  was  arbitrary  in  its  nature; 
wholly  founded  in  the  mere  will  of  God,  or  in  his 
fovereign  good  pleafure. 

The  moral  law,  impreffed  on  his  heart,  was  of  a 
very  different  nature.  There  was  no  neceffity  in 
God  for  creating  man,  a  reafonable  being :  But  there 
was  fuch  a  neceffity  of  creating  him  under  an  impref- 
fion  of  the  moral  law;  as  otherwife  he  could  not  have 
been  originally  in  a  itate  of  active  fubjeclion  to  his 
Sovereign  Creator.  This  law,  therefore,  was  not 
founded  in  the  divine  pleafure,  but  in  the  divine  per- 
fections :  Particularly,  in  God's  effential  right  of  mo- 
ral dominion  over  his  reafonable  creature;  and  his  ef- 
fential  claim  of  obligation  upon  that  creature,  for, 
living  in  a  conformity  to  the  holy  nature  of  his  creat- 
ing Lord  *. Nor  could  this  moral  law  have  been 

any  other  to  the  man,  in  his  reafonable  nature,  than 
it  actually  was;  while  the  diftinctions  between  moral 
good  and  evil  cannot  be  arbitrary,  more  than  the  at- 
tributes of  the  divine  nature, in  which  they  are  found- 
ed. A  fovereignty  in  God,  which  could  have  fettled 
thefe  diftinctions,  in  a  different,  or  even  an  oppo- 
fite  manner,  (as  fome  have  imagined  in  their  meta- 
physeal  fpeculations),   would  have   been  fuch   as 

could 

*  1  Pet.  i.  16. 


Covenant  of  Works.  3* 

could  have  difpofed,  in  the  fame  manner,  of  his 
own  infinite  properties.  And  the  unalterable  (late 
of  thofe  diitin&ions  cannot  depend  originally  on  the 
unchangeablenefs  of  the  divine  will,  when  once  ex- 
preffed  in  a  law ;  but  on  the  unchangeablenefs  of  the 
divine  nature* 

But  the  pofitive  law  given  to  the  man,  after  his 
creation,  was  wholly  an  effect  of  the  divine  pleafure. 
It  was  equal  with  God,  to  give  or  not  give  it.  The 
forbidden  fruit  had  nothing  hurtful  in  its  nature; 
more  than  that  of  any  other  tree  in  the  garden.  The 
eating  of  it  was  not  therefore  forbidden  becaufe  evil; 
but  it  became  evil,  by  the  forbidding  of  it. 

§  II.  The  reftri&ion  was  reafonable.  There  was  no 
reafonablenefs  of  it,  before  it  was  laid  upon  the  man: 
But  it  became  reafonable,  in  the  laying  of  it  upon 
him;  as  the  will  of  God  bears  it  in  a  Sufficient  rea- 
fon  for  itfelf. 

Though  the  moral  law  has  a  reafon  in  the  nature 
of  God,  and  in  the  nature  of  thofe  things  which  it  re- 
quires and  forbids ;  yet  the  will  of  God  is  the  im- 
mediate and  formal  reafon  of  obedience  to  him,  not 
the  intrinlic  natural  rationality  of  the  thing.  As  the 
fupreme  Lawgiver  is  entitled  to  the  abfolute  fubjec- 
tion  of  his  reafonable  creatures ;  fo  likewife  to  an  i?n- 
plicit  obedience,  or  fuch  as  hath  no  reafon  for  it  but 
in  his  will:  And  it  was  moft  reafonable  that  he  mould 
require  this,  as  he  did  in  the  pofitive  law.  That  law 
was  therefore  a  moft  proper  teft,  and  the  only  teft 
then  prefcribed  to  the  man,  of  perfeclly  implicit  obe- 
dience to  the  dhine  pleafure  ;  as  the  higheft  teft  of 
his  abfolute  fubjeclion  and  obedience:  While  the 
will  of  God,  which  is  the  immediate  and  formal  rea- 
fon of  all  proper  obedience  to  him, — was  made  the 
mere  reafon  of  it,  in  the  cafe  of  that  pofitive  law. 

And  it  was  moft  reafonable,  that  God  mould  thus 

exprefs 


32  A  View  of  the 

exprefs  a  refervation  of  his  own  fupreme  and  abfolute 
property  in  that  lower  world — over  which  he  had  gi- 
ven a  dominion  to  the  man ;  as  a  dominion  which 
did,  by  no  means,  make  it  abfolutely  his:  And  that 
he  mould  thus  be  kept  in  mind,  of  his  owing  all  his 
enjoyments  in  it  tb  the  divine  pteafure;  as  being  ac- 
countable to  God  for  all  his  ufe  of  thefe  enjoyments. 
Beiides,  he  was  thereby  mod:  properly  put  in  mind, 
that  his  fupreme,  ultimate  and  unlimited  happinefs 
could  not  lie  in  any  benefits  of  his  animal  life;  but 
was  to  be  fought  in  the  immediate  enjoyment  of  God 
himfelf. 

§  III.  The  reftriclion  was  abfolute.  It  is  the  cafe 
of  every  evil  which  God  forbids, — 4hat  whatever  any 
way  leads  or  tends  to  it,  is  to  be  underflood  as  there- 
in alfo  forbidden.  And  fo  it  was  with  regard  to  the 
eating  now  confidered. 

The  fad of  eating  the  fruit  was  forbidden:  And 
that  fo  long  as  the  tree  mould  bear  fruit ;  or  till  God 
mould  make  a  different  fignincation  of  his  will.  And 
all  imagination,  inclination  or  defire  of  eating  it, 
was  to  be  underflood  as  iikewife  forbidden.  He  was 
not  to  touch  it,  as  is  expreiTed  in  the  third  verfe  of 
the  next  chapter.  He  was  to  guard  againft  all  en- 
tering into  a  temptation  to  eat  of  it;  againft  all 
queftioning  or  reasoning  upon  the  fubjecl, — Ti  ad- 
mitting of  any  doubt  or  hefitation  about  the  truth, 
the  abfolutenefs  or  equity  of  the  prohibition:  Such 
as  the  ferpent  did  foon  afterwards  effectuate.  When 
the  tempter  entered  upon  his  deceit,  no  communica- 
tion mould  have  been  held  with  him, — no  ear  fhould 
have  been  given  to  him;  no  attempt  mould  have  been 
made,  to  withfland  him  in  the  way  of  argumenta- 
tion: As  it  is  the  duty  of  a  Chriftian  (till,  under 
temptation, — to  guard  againft  all  defiling  of  his  mind 
therewith,  by  admitting  the  matter  of  it  into  his  me- 
ditation ; 


Covenant  of  Works.  33 

ditation;  while  he  cannot  overcome  the  temptation, 
in  the  way  of  trying  to  get  himfelf  reafoned  out  of  it, 
— inilead  of  immediately  rejecting  it  on  the  firilpro- 
pofal. 

And  as  the  man  was  not  to  touch  the  fruit  by  his 
hand j  fo  neither  by  his  eye,  nor  even  by  his  thought; 
in  any  tendency  toward  eating  it. — He  was  not  in- 
deed abfolutely  forbidden  to  look  at  it  or  think  of  it : 
But  the  look  and  thought  were  only  to  be  unto  frefh 
recollections  of  God5s  will  concerning  it ;  under  a 
full  perfuafion  of  and  acquiefcence  in  the  fame.  He 
might  thus  warrantably  look  and  think,  in  a  difpofi- 
tion  of  abfolute  and  chearful  homage  to  his  Sove- 
reign Lord;  with  renewed  approbations  of  his  will 
in  that  matter  :  And  with  renewed  thankfulnefs  for 
the  fufficient  provilion  which  he  otherwife  enjoyed ; 
according  to  all  the  neceflities  of  his  animal  ftate. 

§  IV.  The  reilriction  was  exienfive,  in  the  general 
meaning  of  it ;  though  confined,  in  its  terms,  to 
one  particular  fact- — The  pojitive  law  did  not  fuper- 
fede  the  moral  law,  or  come  into  the  place  of  it  t 
On  the  contrary,  the  whole  of  this  was  virtually 
comprehended  in  that ;  or,  as  it  were,  wrapt  up  in 
it.  The  pojitive  law  is  therefore  to  be  confidered  as 
extending  to  every  article  of  that  homage  which  the 
man  owed  to  God  ;  but  immediately  under  the  form 
of  compliance  with  his  will  about  the  forbidden  fruit* 
This  compliance  was  a  general  form  of  his  active 
and  ready  fubjeclion  to  the  divine  fovereignty  and 
authority  ;  virtually  extending  to  all  the  particular 
difplays  thereof,  in  the  precepts  and  prohibitions  of 
the  moral  law.  In  fulfilling  the  pofitive  law,  he 
would  fufil  the  moral  law  :  And  in  breaking  the  po* 
fitive  law,  he  would  alfo  break  the  moral  law, — it 
being  the  fame  divine  fovereignty  and  authority 
which  was  engage'd  in    both;    fo  that  a   peculiar 

C  trampling 


34  -^  View  c/  the 

trampling  upon  it  in  the  one,  was  a  general  tramp- 
ling upon  it  in  the  other  likewife  :  For  whofoever 
Jhall  keep  the  whole  law,  and  yet  offend  in  one  point, 
be  is  guilty  of  all  * :. 

The  fum  of  the  whole  moral  law  is  this  :  Thou 
ffjalt  love  the  Lord  thy  God  with  all  thy  heart,  and 
with  all  thy  foul,  and  with  all  thyflrength,  and  with 
all  thy  mind;  and  thy  neighbour  as  thy f elf  '-j-. 

Accordingly,  the  man's  love  to  God  and  to  his 
own  pofterity,  as  to  be  manifefted  in  keeping  the 
pofitive  law, — was  the  fum  of,  and  virtually  the 
whole  law  under  which  he  then  flood.  The  whole 
moral  law  belonged  to  the  law  of  the  Covenant  of 
Works :  And  that  whole  Covenant  was  to  be  kept 
or  broken,  according  as  the  pofitive  law  ihould  be  low 

§  V.  The  reftriction  was  probatory.  The  pofitive 
law  was  given  for  a  proof  and  the  higheit  proof,  of 
the  man's  abfolute  fubjeclion  to  the  will  of  God  :  Of 
his  being  difpofed  to  yield  implicit  obedience  to  his 
Sovereign  Lord,  where  he  could  fee  no  reafon  for 
his  obedience  but  mere  will  and  pleafure  ;  a  purpofe 
which  could  not  have  been  ferved  by  any  precept  or 
prohibition  of  the  moral  law.  It  was  thus  defigned 
for  a  teft  of  his  fidelity,  with  regard  to  the  whole 
law  of  the  Covenant  of  Works:  It  was  made  the  try- 
ing point,  the  turning  hinge  of  the  whole  ;  that  the 
whole  was  to  be  kept  in  keeping  this, — and,  in  break- 
ing this,  the  whole  was  to  be  broken.  And  the  break- 
ing of  the  whole  would  thus  be  afcertained,  for  his 
conviction,  beyond  all  queflion  or  excufe ;  by  one 
individual,  diftinct,  and  external  fact. 

It  was  from  this  conftitution,  and  not  from  any 
thing  in  the  nature  of  one  of  the  trees  in  the  ttiidft 
of  the  garden,  that  it  got  the  name  of  the  tree  of  the 
knowledge  of  good  and  evil. — It  highly  concerned  the 

man 

*  James  ii.  10.  +  Luke  x.  27. 


Covenant  of  Works,  35 

man  to  know  the  infinite  difference  between  good  and 
evil;  as  to  the  doing  and  enjoying  of  good,  on  the  one 
hand, — with  the  doing  and  Juffering  of  evil,  on  the 
other :  As  alfo  the  infeparable  connection  between 
the  good  of  obedience  and  of  bleffednefs  ;  as  between 
the  evil  of  difobedience  and  of  mifery :  And  that  he 
could  not  know,  in  his  behaviour,  both  the  good  oi 
obedience  and  the  *"y/7  of  difobedience,-— but  only  the 
one  or  the  other ;  as  alfo  that  the  good  of  bleffednefs 
and  the  evil  of  mifery,  could  not  fo//Z>,  but  only  the 
one  or  the  other,  be  matter  of  his  experience. 

And  his  coming  to  the  full  enjoyment  of  all  good 
of  bleffednefs,  or  finking  into  the  depths  of  all  evil  of 
mifery, — was  to  turn  on  the  hinge  of  dealing  with  this 
tree ;  by  doing  the  good  of  obedience,  or  the  evil  of 
difobedience, — with  regard  to  the  reftriction  which 
was  laid  upon  him.  In  abfiaining  from  the  fruit,  he 
was  to  know  all  good  experimentally ;  and  evil  only  fpe» 
culatively :  But,  in  eating,  he  was  to  know  all  evil  ex- 
perimentally  ;  and  good  only  fpecidatively.  In  the  one 
cafe,  he  was  to  know  good  and  evil  as  God  doth ;  but 
in  the  other  cafe,  he  was  to  know  them  as  the  devil 
doth, — and,  naturally,  for  ever. 

At  the  2  2d  verfe  of  the  next  chapter,  the  infinite 
Three-in-one  and  One-in-three  comes  in  fay- 
ing, according  to  our  tranflation  :  Behold  the  man  is 
become  as  one  of  us,  to  know  good  and  evil.  It  is  at 
lead  very  hard,  to  put  a  decent  fenfe  upon  thefe 
words.  They  can  only  mean  a  fort  of  divine  irony  or 
ridicule,  faying  one  thing  and  meaning  the  contrary, 
— with  regard  to  fallen  man.  And  it  is  hard  to  con- 
ceive of  God's  fpeaking  fo  lightly,  about  his  creature 
lately  fo  much  favoured, — as  newly  funk  into  the 
deeps  of  fin  and  mifery.  But  the  Hebrew  text,  ac- 
cording to  its  punctuation,  gives  a  very  different 
fenfe. — The  word  tranilated  is  become,  naturally  and 
ordinarily  fignifies  was :  And  there  is  a  minor  diflinc- 

tive 


$6  A  View  of  the 

five  upon  the  word  tranflated  the  man;  by  which  it  is 
abfolutely  feparated  from  an  immediate  conftruclion 
with  the  following  word  (which  mould  be  rendered) 
was, — and  ftands  in  an  immediate  conftruclion  with 
the  foregoing  word  rendered  behold.  The  man  is 
therefore  an  accusative  governed  by  the  foregoing 
word;  and  not  a  nominative  to  the  following  verb. 
And  the  proper  tranflation,  in  the  true  emphaiis  mar- 
ked by  the  Hebrew  punctuation,  is  this  ;  Behold  the 
man,  he  was  as  one  of  us;  to  know  good  and  evil  He 
was  fo,  but  behold  what  he  now  is!  Mod  (Inking* 
language  of  divine  pity  and  companion. 

And  as  the  whole  condition  of  the  Covenant  of 
Works  was  fummed  up?  in  the  one  law  about  the  tree  of 
the  knowledge  of  good  and  evil,— reducing  the  trial  of 
the  man's  maintaining  his  firft  eftate  to  that  fingle 
point ;  it  was  by  the  breach  of  it  that  he  plunged 
himfelf  into  a  new  and  dreadful  knowledge  of  good 
and  evil:  Which  he  has  wofully  left  as  an  inheritance 
to  his  povterity. 

§  VI.  The  reftriclion  was  peculiar  to  the  man;  ex-* 
tending  to  the  woman  upon  her  diftincl  formation, 
as  one  party  with  him  in  the  Covenant  of  Works, 
This  is  evident, — from  there  being  no  natural  im- 
preflion  or  prefumption  of  the  reftriclion  about  the 
forbidden  tree,  in  the  hearts  or  confeiences  of  any 
of  the  man's  posterity  ;  as  there  is,  in  fome  meafure, 
of  the  moral  law,  the  natural  law  of  the  Covenant  of 
Works,  in  the  hearts  and  confeiences  of  them  all. 
And,  indeed,  it  could  not  be  otherwife;  as  the  re- 
ftriclion was  only  the  revealed  will  of  God  to  the  man, 
after  he  was  made  upright. — -Befides,  almoft  all  his 
pofterity  were  necefTarily  to  be  difperfed;  beyond  all 
reach  of  any  bufmefs  with  that  tree. 

But  the  matter  of  chief  consideration  here,  is, — 
that  the  reftriclion  was  the  immediate  condition  of  the 

Covenant 


Covenant  of  Works.  37 

Covenant  of  Works,  prefcribed  to  the  man,  as  the 
covenant-head  of  mankind;  in  which  view,  it  could 
belong  to  him  only  :  As  the  keeping  or  breaking 
of  the  Covenant,  the  fulfilling  or  failing  in  its  con- 
dition, could,  in  the  nature  of  the  thing,  be  by  him 
only, — and  not  by  any  of  his  natural  pofterity.  Had 
he  flood,  they  could  not  have  fallen, — confidently 
with  his  covenant-headfhip:  Had  he  perfevered  in  the 
fulfilling  of  the  condition,  till  the  time  of  his  trial 
fhould  have  been  expired ;  he  and  they  would  have 
been  confirmed,  againft  all  hazard  of  any  future  break- 
ing of  it, — even  fuch  of  them  as  might  have  conti- 
nued or  come  within  the  reach  of  the  forbidden  fruit. 
And  as  it  was  not  to  be  their  abftaining,  but  his  ab- 
ftaining from  that  fruit,  on  which  the  keeping  and 
good  effedt  of  the  Covenant  was  to  depend;  while 
the  condition  of  it,  in  the  aforefaid  reftri&ion,  was 
prefcribed  to  him  alone :  Immediately  upon  his 
breaking  thereof,  both  he  and  they  were  expelled 
from  all  future  accefs  to  any  tree  in  the  garden. 

§  VII.  The  reftri&ion  was  temporary,  as  to  the 
man's  abftaining  from  the  forbidden  tree. — He  was, 
by  no  means,  formed  for  an  eternity  in  the  exercifes 
of  an  animal  life,  about  any  tree  in  the  garden.  And 
as  his  abftaining  from  that  tree,  was  the  immediate 
condition  of  the  Covenant  of  Works;  this  condition 
muft  have  been  fulfilled,  in  fome  period  of  his  tem- 
poral ftate. 

That  Covenant  had  a  promife  of  eternal  life  in  hea- 
ven ;  of  immediate  and  glorious  communion  with 
God,  infinitely  above  all  animal  exercifes  and  enjoy- 
ments. But  he  could  not  have  been  advanced  to  that 
happy  ftate,  till  the  condition  of  the  Covenant  was 
fulfilled  :  And  if  it  had  not  been  to  be  fo  at  a  certain 
length  of  time,  but  to  be  always  running  on  in  the 

fulfilling 


38  A  View  of  the 

fulfilling;  the  promife  would  have  been  quite  vain, 
the  promifed  life  never  to  be  obtained. 

Ihis  condition  mud  therefore  have  been  fulfilled 
at  a  certain  moment ;  when  he  would  have  been  no 
longer  in  a  (late  of  trial,  but  brought  into  a  ft  ate  of 
confirmation, — as  the  angels  who  left  not  their  own 
habitation.  And  all  his  pofterity,  after  that  hfue  of 
his  trial,  mud  have  been  confirmed  in  and  with  him 
for  ever ;  according  to  the  very  nature  of  the  Cove- 
nant. For  his  covenant-headjhip  could  have  been  of 
rio  reality,  without  communicating  his  confirming 
right eoufnefs  to  them  if  he  had  flood;  as  he  commu- 
nicated his  condemning  guiltinefs  to  them,  upon  his 
falling  into  the  breach  of  the  Covenant  made  with 
fhem  in  him. 

As  to  what  we  may  reafonably  fuppofe,  about  the 
time,  and  manner,  and  circumftances,  of  the  cove- 
nant-condition coming  to  be  fulfilled,- — according  to 
the  nature  of  the  Covenant,  and  the  man's  reprefen- 
tation  in  it;  fome  account  may  be  given  in  another 
chapter. 

SECT.     IV. 

Of  the  Penalty  under  which  the  Reftriction  was  laid 
upon  the  fir jt  Man. 

As  the  man  was  reftricted  from  eating  of  the  tree 
of  the  knowledge  of  good  and  evil,  upon  the  pain  of 
death  ;  he  certainly  knew  what  was  meant  by  the 
denounced  death,  as  comprehending  all  evil  of  pu- 
nifhment  and  furTering.  But  the  particular  ftate  of 
his  knowledge  upon  this  head,  fo  long  as  he  had  it 
only  for  a  matter  of  fpeculative  apprehenfion, — can- 
not now  be  explained.  We  are  therefore  to  confi- 
der  it  as  it  proved  to  be,  when  become  a  matter  of 
fact  in  woful  experience.     Accordingly  there  was 

meant 


Covenant  of  Works.  39 

was  meant  a  death  prefent,  future,  jufl,  infallible,  per- 
manent, univerfal,  and  peculiar  y  connected  with  an 
eating  of  the  forbidden  fruit. 

§  I.  The  penalty  meant  a  prcfent  death,  accord- 
ing to  the  exprefs  terms  of  it, — for  in  the  day  that 
thou  eateji  thereof^  thou  /halt  furely  die.  The  eating 
and  the  dying  were  to  be  both  in  the  very  fame  dav. 
This  did  not  only  mean  his  immediately  becoming 
liable  to  death,  as  laid  under  a  fentence  of  death;  and 
fo,  becoming  judicially  dead.  Nor  did  it  mean  only 
a  begun  mortality  in  the  ftate  of  his  body;  its  im- 
mediately becoming  difpofed  toward  a  diflblution, 
through  a  begun  principle  of  animal  diforder.  But, 
in  the  moment  of  his  eating,  there  was  an  acl'ialzxi^L 
real  death  inflicted  upon  him;  as,  otherwife,  the  pe- 
nalty could  not  have  been  verified,  according  to  the 
truth  and  propriety  of  its  terms. 

And  this  was  a  death  as  to  the  ftate  of  his  foul,  in 
an  immediate  feparation  of  it  from  God ;  infinitely- 
more  dreadful,  than  the  feparation  to  be  afterwards 
made  of  it  from  his  body.  In  this  fpiritual  death,  he 
loft  his  original  conformity  to  God  ;  friendly  com- 
munion with  him^  and  favourable  communications 
from  him :  His  confcience  became  poflefTed  and  de- 
filed by  guilt ;  abolifhing  confidence  in  God,  and 
making  him  a  terror  to  the  finning  creature  :  His  love 
to  God,  as  a  friend,  was  extinguifhed ;  giving  place 
to  hatred  of  him  as  an  enemy :  His  under/landing  was 
horribly  darkened ;  through  a  withdrawing  of  that 
light  of  the  glorious  perfections  and  fpecial  favour  of 
God,  which  had  been  directly  mining  into  it :  His 
will  was  ftated  in  a  wicked  contradiction  to  the  au- 
thority and  will  of  God:  And  his  affeclions,  turned 
quite  away  from  God;  were  let  upon  a  moft  vain 
fearch  of  happinefs  in  the  enjoyments  of  his  animal 
life.    Thus,  his  foul  did  immediately  fink  into  a  ftate 

of 


4a  A  View  of  the 

of  univerfal  corruption  ;  of  abfolute  difconformity 
unto,  and  alienation  from  God  :  And  as  this  prefent 
death  was,  in  one  refpecl,  mod  finful;  it  was,  in 
another  refpect,  a  dreadful  punifhment  of  fin. 

§  II.  The  penalty  meant  a  future  death.  It  ftrict- 
ly  runs,  as  hath  been  obferved  ;  to  die,  or  to  a  dying 
thou  JJoalt  die :  Thou  Jhalt  die  preiently,  in  the  very 
day  of  eating  ;  but  (till  to  die,  or  toward  a  future  dy- 
ing afterwards.  He  immediately  became  dead,  as 
to  the  all  of  the  threatened  death,  judicially ;  but  not 
actually.  Though  the  execution  of  the  fentence  was 
immediately  begun*  yet  not  toward  a  being  imme- 
diately nnifhed  or  completed:  As  this  could  not  have 
confuted  with  the  manifeft  necefiity  of  his  being  pre- 
ferved,  during  fome  time,  in  a  capacity  for  the  pro^ 
pagation  of  his  offspring,  who  were  to  be  partakers 
with  him  in  the  death. 

This  future  death  is  twofold;  in  time,  and  beyond 
time  :  Or,  on  earth  and  in  hell. 

if,  He  was  to  undergo  a  further  death  in  time;  or 
on  earth,  st  the  end  of  his  time.  And  this  death  was 
to  confnt  in  a  feparation  of  his  foul  from  his  body : 
For,  as  God  had  formed  his  body  of  the  dufl:  of  the 
ground, — the  penalty  did  comprehend  this  dreadful 
article;   unto  dujl  thou  jhalt  return  *. 

The  man,  in  his  primitive  condition,  was  immor- 
tal, as  to  the  ftate  of  his  body.  Had  he  flood,  the 
union  of  his  foul  and  body  could  never  have  been 
diffolved.  This  doth  not  imply,  that  his  body  had 
then  a  natural  immortality,  like  his  foul:  For  it  was 
naturally  diflblvable  or  feparabie  into  parts,  as  much 
as  now.  But  it  was  then  under  a  pofitive  conititu- 
tion  or  eftablifhment,  for  an  unimpairable  ftate  of 
prefervation,  in  a  perpetual  union  with  his  foul, — > 
by  the  fovereign  will  and  power  of  God  j  from  which 

he 

*   Gen.  iii.  J  9. 


Covenant  of  Works.  41 

he  wofully  fell,  by  falling  into  fin.  And  it  is  to  be 
iuppofed,  that  the  fame  immortal  condition  would  have 
belonged  to  all  his  pofterity,  if  he  had  flood;  as  they 
muft  have  flood  in  and  with  him,  according  to  the 
nature  of  the  covenant:  Without  fuppofing  that  they 
mud  have  all  continued  on  the  earth,  till  all  were 
brought  forth  ;  for  they  might  have  been  gradually 
tranflated  in  their  times,  as  Enoch  was,— ?rfo  that  the 
earth  would  have  never  been  overpeopled.  But,  by 
fin,  bodily  death  entered  into  the  world  of  mankind. 
idly,  He  was  fentenced  to  undergo  a  iti'l  further 
death,  beyond  time  ;  or,  in  hell,  as  the  place  of  final 
punilhment.  This  death  was  to  be  the  reverfe  of 
the  eternal  life  promifed  in  the  Covenant  of  Works: 
As  it  is  likewife  the  reverfe  of  that  eternal  life  which 
is  provided  in  the  Covenant  of  Grace  *-.  This  death 
means  the  deftruclion  of  both  foul  and  body  in  hell : 
To  take  effecl  upon  the  foul,  immediately  on  its  fe- 
paration  from  the  body  ;  and  on  both  foul  and  bo-^ 
dy  as  reunited,  in  the  refurre&ion  of  this  from  the 
grave.  And  fuch  was  to  be  the  corapletement  of  the 
penalty  in  its  execution:  A  (late  of  abfolute  lofs,  as 
to  all  forts  and  even  appearance  of  good;  in  fuller- 
ing all  extremities  of  fenfibie  punilhment. 

§  III.  The  penalty  meant  a  jujl  death.  The  wages 
of  fin  is  death  *  ;  wages  no  ways  exceeding  the  de- 
merit of  the  work.  It  is  the  judgment  of  God,  that 
thefe  who  perpetrate  fuch  work  not  only  are  to  un- 
dergo, but  are  worthy  of  death  f.  Sin  is  an  abfolute 
oppofition  to  the  infinite  perfections  and  goodnefs  of 
God,  his  infinite  authority  and  power.  It  is  the  all 
of  one  fort  of  evil,  againft  God ;  and  therefore  it 
muft  deferve  the  all  of  the  other  fort  of  evil,  from 
God.     As  the  finner  will  not  have  God  to  be  for  him, 

D  he 

*  Rom.  vi.  23.  f  Rom.  i.  32. 


42  A  View  of  the 

he  mufl  have  God  againji  him  ;  wholly  for  or  againft 
him. 

The  hollnefs  of  God  flands  in  an  infinite  and  abso- 
lute oppofition  to  fin  ;  which  therefore  cannot  but  be 
effeclive  in  the  punifhment  of  the  tinner,  as  the  fun's 
light  is  effective  againft  darknefs.  And  God's  mo- 
ral dominion  over  the  reafonable  creature,  cannot  be 
maintained,  but  in  one  of  two  ways ;  either  in  that 
creature's  active  fubjection  to  his  preceptive  will,  or 
paflive  fubjection  to  his  punijhing  will :  For  if  the  crea- 
ture could  fliake  off,  or  be  exempted  from  both,  he 
would  immediately  be  in  a  ftate  of  moral  indepen- 
dence upon  God. 

The  infinite  ONE  would  therefore  be,  upon  the 
matter,  renouncing  the  fovereignty  of  his  being,  and 
the  righteoufnefs  of  his  nature,  fhould  he  fuffer  fin 
to  pafs  altogether  unpunifhed.  And  the  finning  crea- 
ture being  made  for  an  eternity  of  exiftence;  while 
he  can  never  make  an  atonement  for  the  fin  which 
he  has  committed,  as  he  can  never  recover  himfelf 
from  finning:  The  punifhment  of  his  fin  mufl  there- 
fore be  eternal ;  as  will  be  more  particularly  ohferv- 
in  a  little.  Moreover,  though  fin  be  a  finite  difpo- 
fition  or  action,  as  belonging  to  or  committed  by  a 
finite  being;  it  mufl  be  of  infinite  malignity, — as  it 
is  an  hoftility  againft  the  infinite  Being,  in  all  his 
perfections,  yea  in  his  very  exiftence:  And  it  mufl 
therefore  deferve  all  extremity  of  punifhment  to 
which  the  fmner  can  be  fubjected. 

And  the  faithfulnefs  of  God  is  engaged  for  this, 
in  the  penalty  of  his  law  ;  a  penalty  not  arbitrary, 
— but  founded  in  the  righteoufnefs  and  rights  of  his 
nature,  equally  with  the  precepts.  The  death  de- 
nounced is  therefore  abfolutely  juft  :  And  there  is  a 
neceffity  of  its  being  inflicted  upon  the  finner,  or 
upon  a  furety  in  his  place  ;  as  abfolutely  indifpen- 
fable,  as  the  neceility  of  God's  not  denying  himfelf. 

§  IV. 


Covenant  of  Works.  43 

§  IV.  The  penalty  meant  an  infallible  death.  This 
is  evident  from  the  jujinefs  of  it,  which  has  been 
confidered.  It  is  likewife  abfolutely  and  unconditi. 
onally  denounced,  in  the  penalty  of  the  law  :  While 
the  infallibility  of  it,  as  to  its  effect,  is  eftablilhed 
in  the  faithfulnefs,  yea  in  the  very  nature  of  God ; 
as  alfo  in  the  intrinfic  nature  of  fin,  and  its  elfen- 
tial  tendency  toward  fuffering. 

But  that  infallibility  of  the  death,  befide  this  ge- 
neral ftate  of  it,  is  to  be  confidered  likewife  in  a 
more  particular  view ;  as  it  Hands  in  a  confiftency, 
yea  in  a  connection  with  all  the  difpenfations  of 
God's  forbearance,  or  long-fuffering  patience :  And 
with  his  bellowing  of  many  providential  favours  or 
privileges  upon  fuch  as  are  continuing  under  the 
fentence  of  that  death  ;  even  loading  them  with  fuch 
benefits.  It  is  not  a  blind  and  impetuous  neceffitVj 
of  punifhing  fin  which  belongs  to  the  divine  nature  ; 
like  that  of  the  fun  mining,  or  the  fire  burning. 
The  gofpel  manifefts,  that  the  penalty  did  leave 
room  for  the  fubflitution  of  a  furety  to  bear  its 
effect :  And  it  quickly  appeared  in  providence,  that 
there  was  ftiil  an  open  door  for  delays,  as  to  that  fu- 
ture death  which  it  meant — with  regard  to  thofe  con- 
tinuing under  it.  Though  there  is  no  redemption 
from  the  temporal  death  as  to  the  matter  of  it,  but 
only  from  its  penal  nature ;  yet  there  are  confident 
delays  of  it,  for  various  lengths  of  time.  The  man 
was  not  overtaken  by  it,  till  nine  hundred  and  thir- 
ty years  after  his  fall :  And  though  it  is  to  be  fup- 
pofed  that  he  had  a  begun  recovery,  upon  the  ground 
of  the  promife  given  to  him  when  newly  fallen;  yet 
there  is  no  reafon  to  fuppofe,  in  the  cafe  of  his  hav- 
ing ftili  continued  under  the  penalty,  that  this  death 
would  have  overtaken  him  any  fooner. 

And  fuch  delays  did  neceffarily  belong  to  God's 
original  conftitution,  about  the  production  of  the  hu- 
man 


44  A  View  of  the 

man  kind.  They  were  to  be  produced  in  the  way  of 
natural  propagation,  from  one  race  to  another:  And 
as  it  was  ncceflary,  that  the  world  mould  be  conti- 
nued in  a  (late  admitting  of  inch  propagation;  fo  al- 
fo,  that  men  mould  be  continued  in  it,  through  dif- 
ferent lengths  and  various  conveniences  of  life,  for 
the  fame  purpofe.  It  is  therefore  evident,  that  the 
{landing  of  this  world  in  its  prefent  ftate,  after  the 
man's  fall,  was  no  wife  properly  owing  to  the  inter- 
pofition  of  the  Mediator :  But  that  the  continuance 
of  this  (late  was  fecured  by  the  penalty,  till  the  ge- 
nerations of  mankind  mould  be  completed;  as  it  ne- 
ceffarily  required  the  production  of  all  the  feed  who 
finned  in,  and  fell  with  the  ftrft  man, — for  having 
an  immediate  effect  upon  fheni. 

Though  the  threatened  death  was  infallibly  to  take 
effect,  or  fin  was  neceffarily  to  be  punifhed ;  yet  the 
divine  fovereignty  and  wifdom  were  alfo  to  have  an  ef- 
fect in  fettling  the  times  and  other  circumftances  of  the 
punifhment, — particularly  as  to  thefenfiblc  parts  there- 
of. And  there  is  no  ineonfiftency  of  any  providen- 
tial favours  or  privileges  beflowed  on  men,  with  their 
continued  and  full  fubjeclion  to  the  legal  penalty, — 
or  with  the  nature  of  that  penalty  itfelf :  Becaufe, 
under  all  thefe  enjoyments,  it  is  ftill  taking  a  fecret 
and  infenjible  effect  upon  them;  as  God  is  ftill  deal- 
ing  judicially  with  them, — curfing  their  bleffings,  their 
baiket  and  their  ftore.  And  fo,  through  their  mif- 
improvement  and  abufe  of  fuch  bleffings,  they  are 
judicially  hardened  in  fin;  unto  a  being  more  and 
more  ripened  for  that  full  effect,  which  the  death 
meant  in  the  penalty  will  moft  infallibly  and  dread- 
fully have  upon  them,  at  the  end  of  their  times. 

So  it  is,  as  to  the  natural  and  moft  grievous  ftate 
of  matters.  The  fupernatural  and  moft  gracious  ftate 
thereof,  under  another  covenant, — is  of  a  very  dif- 
ferent confideration. 

§v. 


Covenant  of  Works.  45 

§  V.  The  penalty  meant  a  permanent  death.  The 
execution  of  it  was  not  to  be  over  at  a  certain  time; 
as  the  punifhment  of  death,  annexed  to  the  tranfgref- 
fion  of  a  human  law.  The  death  meant  in  the  penalty- 
was  to  be  an  ever-dying ;  ever  fuffering  the  pains  of 
death,  without  intermillion  or  end. 

The  temporal  death,  in  the  feparation  of  the  foul 
from  the  body,  was  indeed  to  be  over  and  ended,  as 
to  the  material  fact  of  it, — -in  a  feafon  of  God's  ap- 
pointment. But  it  was  likewife  to  be  of  a  permanent 
nature,  not  only  as  excluding  from  all  return  into 
the  former  condition;  but  mainly,  as  the  punifhment 
fuffered  therein  was  to  be  continued  upon  the  foul, 
— immediately  configned  thereby  to  the  ftate  of  death 
in  hell. 

And  this  death,  firft  of  the  foul,  afterwards  of 
foul  and  body  reunited,  was  to  be  eternal:  Agreea- 
bly to  the  eternal  duration  of  the  finner,  with  the 
nature  and  demerit  of  fin;  and  according  to  mod  ex- 
prefs  teftimonies  of  holy  Scripture.  It  is  called,  in 
general,  eternal  judgment  * ;  ever lafling  contempt  \  ; 
and  ev  er  I afling  punifhment  \,  And  an  endlefs  perma- 
nency belongs  to  the  fenfible  nature  of  this  dying;  a 
permanent  fuffering  of  all  the  inexpremble  agonies  of 
that  death,  without  any  abatement  for  ever :  As  it 
is  called  everlafting  burnings  || ;  ever lofting  fire  §  ;  a 
fuffering  the  vengeance  of  eternal  fire  *  *  ;  where  their 
worm  (a  tormenting  confeience)  dieth  not,  and  the f  re 
(of  God's  vengeance)  never  fhall  be  quenched  f  f  ;  a 
furnace  of  fire,  there  jhall  be  wailing  and  gyiafhing  of 
teeth  \\,  And  thus  it  is,  that  the  death  meant  in  the 
penalty  was  to  be  a  rnofl  proper  and/#//reverfe  of  the 
eternal  life  which  was  promifed  to  the  man  upon  his 

obedience; 

*  Heb.  vi.  2.  f  Dan.  xii.  2.  J  Matth.  xxv.  46, 

||  Ifa.  xxxiii.  14.       §  MaUh.  xxv.  41.    **  Jude  ver.  7. 
ff  Mark  ix.  43,  44,  J±  Matth.  xiii.  42. 


46  A  View  of  the 

Obedience  ;  and  is  now  the  gift  of  God,  through  Jefus 
Chrift  our  Lord* 

But,  in  a  particular  manner,  the  fpiriiual  death, 
which  was  to  take  effect  in  the  very  day  of  eating  the 
forbidden  fruit, — hath  an  efiential  permanency  be- 
longing to  it.     The  death  of  the  foul,  in  the  uni- 
versal corruption  or  depravity  thereof,  bears  upon  it 
a  (lamp  of  eternity;  according  to  its  nature,  it  mult 
be  perpetual.     The  power  of  God  could  not  be  ex- 
erted in  recovering  from  it,  fconiiftently  with  the 
righteoulnefs  and  rights  of  his  nature;  without  iuch 
an  atonement  for  fin  as  no  creature  could  make,  or 
even  devife.     The  finner  could  have  neither  any  a- 
bility  nor  inclination  to  recover  himfelf,  in  return- 
ing to  God;  he  is   absolutely  without  lfrength,  and 
loves  to  have  it  fo.     Wherefore,  the  depravity  of  his 
foul  is  naturally  quite  incurable,  for  ever.    This  death 
is  otherwife  reprefented  as  a  (late  of  univerfal  dif- 
eafe :   The  whole  head  is  fick,  and  the  whole  heart  faint; 
from  the  fole  of  the  foot  even  unto  the  head,  there  is  no 
foundnefs  in  it,  but  wounds  and  bruifes  and  putrifying 
fores  *.     And  though  the  natural  body,  under  a  dif- 
eafe,  may  ftiil  retain  a  principle  of  recovery ;  fo  as 
nature  can  get  the  better  of  this  difeafe :  Yet  no  fuch 
principle  remains  under  that  foul-difeafe :  Nothing 
but  a  natural,  or  eflential  and  infallible  tendency  to- 
ward eternal  death  in  hell :  where  the  death  of  the 
foul  is  to  be  continued  in  a  (late  of  abfolute  corrup- 
tion and  finning^  as  well  as  of  fuffering,  for  ever. 

§  VI.  The"  penalty  meant  an  univerfal  death.  It 
did  not  merely  ascertain  the  death  of  the  individual 
man  then  exifting,  in  the  event  of  his  tranfgreffion ; 
but  likewife  of  all  his  pofterity,  who  mould  exift  in 
fucceiTive  generations.  The  Lord  G<?<;/was  not  then 
fpeaking  to  the  man  as  a  private  perfon,  or  only  as 

the 
*  Ifa.  i.  5,  0. 


Covenant  of  Works.  47 

the  natural  root  of  mankind  ;  but  likewife  as  repre- 
senting them  all  in  a  ftate  of  covenanuheadjhip.  His 
finning  was  not  to  be  the  fin  only  of  his  perfon,  but 
of  human  nature;  his  fall  was  to  be  the  fall  of  man- 
kind, and  his  death  was  to  comprehend  the  death  of 
them  all.  So  it  was,  with  regard  to  his  firft  fin  to 
be  committed  by  him  (if  at  all)  in  his  public  charac- 
ter; though  not  with  regard  to  the  guilt  and  demerit 
of  any  fin  to  be  afterwards  committed  by  him,  when 
fallen  from  that  character  in  committing  his  firft  fin. 
Thus  all  the  death,  fpiritnal  and  temporal,  which 
has  and  will  overfpread  the  world, — and  the  eternal 
death  which  multitudes  of  mankind  have  been  and 
will  be  plunged  into;  all  belonged  to,  or  was  includ- 
ed in  the  dreadfully  univerfal  death  which  had  been 

denounced  in  the  penalty. And  the  teftimony  of 

Scripture,  on  this  head,  is  moft  explicit;  that  by  man 
came  death  *,  all  the  death  of  mankind  :  By  one  man 
fin  entered  into  the  world,  and  death  by  fin  ;  and  fo, 
death  pafjed  upon  all  men  f.  All  the  death  which  has 
paiTed,  and  will  pafs  upon  all  men,  is  therefore  a 
continued  execution  of  that  awful  penalty  ;  the  very 
death  which  belonged  to  the  original  matter  of  it,  in 
its  covenant- univevfgdity* 

§  VII.  The  penalty  meant  a  death  peculiarly  con- 
nected with  the  eating  of  the  forbidden  fruit. 

Death,  in  all  the  extent  which  has  been  confidered, 
is  the  wages  of  fin, — of  every  fin :  "  Every  fin  deferveth 
"  God's  wrath  and  curfe  ;  both  in  this  life,  and  that 
"  which  is  to  come."  The  moral  law,  that  natur- 
al law,  impreffed  upon  the  man's  foul  in  his  creation, 
— had  the  fame  penalty  of  death  belonging  to  it, 
which  was  afterwards  expreiTed  in  the  pofitive  law ; 
and  belonging  feparately  to  every  article  of  it.  The 
man's  reafon  and  confcience  as  naturally  dictated  that 

penalty, 

*    1  Cor.  xv.  21.  f   Rom.  v.  12. 


48  A  View  of  the 

penalty^  as  it  did  the  precept;  bearing  this  awful  de- 
termination, concerning  the  breach  of  all  and  every 
precept  of  the  moral  Jaw,— the  foul  that finneth,  itjhall 
die. 

But,  in  the  pojitive  law,  this  death  was  denounced 
as  the  fpecial  punifhment  of  that  fin  which  was  to 
connft  in  eating  the  forbidden  fruit.  The  man  was 
placed  in  an  holy  and  happy  date ;  but  not  beyond  a 
hazard  of  falling  from  it.  In  the  penalty,  God  ex- 
prelfed  to  him  a  warning  of  his  hazard  ;  which  mult 
be  confidered,  in  the  nature  of  the  thing,  as  zfair  and 
full  warning  of  all  the  hazard  in  which  he  then  actu- 
ally Hood.  Such  was  all  the  hazard,  not  abfolutely 
and  ultimately ;  but  immediately,  or  only  ixfirfl  injlance. 
When  informed,  that  upon  eating  he  Jhould  die;  he 
was  certainly  given  to  underftand,  that  upon  not 
eating  he  Jhould  not  die, — -mould  live.  And  no  rea- 
sonable interpretation  could  be  put  upon  the  penal- 
ty, but  as  it  means, — that  the  eating  was  the  only  fin 
which  he  was  immediately  in  hazard  of  committing  5 
and  that  all  the  hazard  he  was  in  of  death,  was  imme- 
diately through  a  committing  of  that  fin.  Yet,  in 
committing  that  fin,  he  was  to  fall  into  all  other  Kin; 
an  univerial  breach  of  the  whole  moral  law  :  And  he 
was  thence  to  become  fubjecl:  to  death,  not  only  as 
the  penalty  annexed  to  thepofuive  precept;  but  like- 
wife  as  it  was  naturally  annexed  to  every  precept  of 
the  moral  law.  But  a  further  explanation  of  this 
matter,  is  referred  to  another  chapter. 


SECT.     V. 

Some  Inferences  from  the  aforegoing  general  View* 

Several  things  which  refult  as  necefiary  confe- 
quences  from  this  general  view,  may  be  more  pro- 
perly 


Covenant  of  Works.  49 

perly  obferved, — when  the  view  comes  to  be  more 
particular.  At  prefent,  there  may  be  a  deduction 
of  the  following  inferences. 

Inf.  I.  Man  was  originally  defigned  for  an  eternal 
State. 

The  important  declaration,  thai  whatfoever  God 
docth  (or  made,  as  the  word  is  applied  to  the  work 
of  creation*),  it  Jhall  be  for  ever  ;  may  bear  fome 
application  to  his  producing  of  creatures  out  of 
nothing.  Annihilation,  or  the  reducing  of  creatures, 
particularly  reafonable  creatures,  to  their  original 
nothing, — -though  it  could  not  properly  bear  the 
nature  of  punifnment,  is  yet  a  matter  of  mod  hor- 
rible apprehenfion.  And  fuch  annihilation  could 
not  require  any  exertion  of  divine  power;  but  only 
a  with-holding  of  that  exertion  thereof,  upon  which 
the  momentary  fubfiflence  of  every  creature  depends: 
While  no  creature  has  any  principle  oi  felf  exijlence^ 
for  a  moment*  At  the  fame  time,  there  appears  no 
reafon  to  fuppofe, — that  God  will  ever  fuffer  any 
thing  to  which  he  has  given  a  being,  to  drop  at 
any  time  out  of  being, — or  become  as  if  it  had  ne- 
ver been.  The  earth  and  heavens  jhall  wax  old  as 
a  garment',  as  a  vefture  jhall  he  change  them,  and  they 
jhall  be  changed  f  :  But  this  is  absolutely  different 
from  reducing  them  to  nothing.  All  thefe  things 
Jhall  be  diffolvtd,  not  annihilated  ;  giving  place  to 
new  heavens  and  a  new  earth  \.  God  faith, — Behold, 
I  make  all  things  new  ||. 

The  holy  fcripture  exprefly  teacheth,  That  the 
earnejl  expectation  of  the  creature  waiteth  for  the  ma- 
nijeftation  of  the  fons  of  God  ; — becaufe  the  creature 
itfelf  alfo  Jhall  be  delivered  jrom  the  bondage  of  cor- 

E  ruption, 

*  Gen.  i.  7,   16,  25.;   ii.  2,   3,  4.;       Exod.  xx.  11. 

f  Pfal.  cii.  26.         %  2  Pet.  iii.  11,   13.  ||   Rev.  xxi.  5. 


5©  A  View  of  fBe 

ruption,  into  the  glorious  liberty  of  the  children  of  God*, 
And  this  plainly  fignifies,  that,  in  a  future  period, 
the  material  world  fhall  be  no  longer  fubjecl  to  va- 
nity :  Shall  no  longer  be  a  feat  of  human  wicked - 
nels  as  now,  inftru  mental  by  fmful  men  in  difho- 
nouring  God ;  but  fhall  be  renewed  into  fuch  glo- 
rious forms  as  we  cannot  now  conceive  of,  into  a 
world  wherein  dwelleth  righteoufnefs  f  ;  wherein  thefe 
works  of  God  fhall  completely  praife  him, — through 
eternal  acknowledgments  of  his  glory  therein,  by 
holy  angels  and  men. 

Yet  this  doth  nowife  mean, — -that  the  material 
creation  fhall  be  either  continued  in  or  reitored  un- 
to its  prefent  ftate  and  form.  And  it  gives  no  coun- 
tenance to  the  ftrange  abfurdity  ;  as  if,  after  the 
great  dhTolution  of  ali  things,  not  only  all  the  mat- 
ter of  this  world,  but  likewife  all  or  any  particular 
forms  of  that  matter,  in  mere  animal  or  unintelligent 
life,  were  to  be  reitored  and  preferved  for  ever. 

But  as  man  had  a  foul  of  natural  immortality,  fo  he 
had  a  body  of  pofitive  immortality.  In  this  complex 
and  wonderful  (late  of  being,  he  had  a  promife  of 
e  er*al  life.  And  it  is  evident  from  revelation,  that 
the  diffolving  of  the  myfterious  union  betwixt  foul 
and  body,  upon  his  tranfgreflion, — was  to  be  only 
for  a  time;  thefe  were  to  be  reunited  afterwards,  for 
an  eternal  fubfiftence  in  that  ftate.  And  there  is  no 
reafon  to  fuppofe  that,  in  the  other  world,  there  will 
be  any  other  forms  of  living  matter,  than  in  the  bo- 
dies of  mankind  upon  their  refurrection. 

Inf.  II.    The  Depravity  of  human  Nature  is  not  fo 
ancient  as  that  Nature  itfelf 

Some  infidels  of  the  prefent  age  have  done  open 
defpite  to  divine  revelation,  in  the  molt  exprefs  terms 
of  it ;    by  a  new  fcheme  of  philofophy,  concerning 

the 

*   Rom.  viii.  19,  20,  21.         f  2  Pet.  Hi.  13. 


Covenant  of  Works.  51 

the  original  (late  of  mankind.  According  to  that 
fchcme,  people  have  wrought  themfelves  up  to  a  tar 
better  condition  than  originally  belonged  to  human 
nature:  As  if  man  had  been  at  fir  It  a  favage  animal; 
and  gradually  raifed  up  from  this  brutality,  by  the 
means  of  what  is  called  civilisation. 

But  the  fcriptural  account  of  man's  primitive  eftate 
is  absolutely  different.  According  thereto, — he  was 
made  an  upright  creature,  after  the  image  of  God  ; 
in  knowledge,  and  righteoufnefs,  and  true  holinefs ; 
Poffeffed  of  thele  qualif  cations  in  fuch  a  meafure, 
as  none  of  his  natural  descendants  ever  did  or  can 
attain  to  in  this  world.  Such  was  the  honour  of  his 
firft  eftate ;  though  he  abode  in  it  but  for  a  very 
fhort  time.  And  thefe  who  confider  God  as  having 
otherwife  made  man,  even  in  a  worfe  condition  than 
the  civilized  part  of  his  pofterity  is  now  in, — can- 
not be  fuppofed  to  have  right  apprehenfions  of  the 
God  who  made  him  j  or  to  confider  him  as  God's, 
workmanfhip. 

Inf.  III.  The  Origin  of  moral  Evil,  in  human  De- 
pravity, is  only  made  known  by  Revelation, 

Nothing  is  more  obvious,  than  that  naturally  the 
whole  world  lieth  in  wickednefs  *.  This  appears  to 
be  the  cafe,  even  in  the  molt  early  ftr.ges  of  rational 
life.  And  it  cannot  be  reafonably  pretended,  that 
the  original  of  this  w'ekednefs  lies  in  bad  example. 
For  the  firft  firmer  of  the  human  kind  could  have  no 
bad  example,  in  that  kind,  for  being  imitated.  Be- 
fides,  there  are  moft  evident  workings  of  moral  de- 
pravity fo  very  early  in  childhood,  as  to  anticipate 
a  1  capacity  for  obferving  and  following  the  example 
of  others.  And  there  are  frequent  inftances  of  per- 
fens  turning  out  remarkably  wicked,  though  train- 
ed 

1  John  v.  19, 


52  A  View  of  the 

ed  up  under  the  bed  examples  and  inftru&ions  that 
the  world  affords.  Such  depravity,  or  corruption, 
mult  therefore  be  original  to  every  perfon ;  in  gene- 
rate with  the  various  principles  of  his  nature:  Though 
it  is  not  fuffered  to  have  equal  operations  in  all. 
And  i'o,  every  perfon  has  reafon  to  acknowledge, 
with  the  Pfalmiit ;  I  was  Jhapen  in  iniquity,  and  in 
Jin  did  my  mother  conaive  me  *. 

Some  modern,  and  even  contradictory  fchemes  of 
natural  hijiory  do  yet  agree  on  the  fide  of  Deifm;  re- 
jecting the  fcriptural  hijiory  of  the  creation  of  this 
world,  and  of  the  various  creatures  which  it  con- 
tains,—as  preferring  thereto,  the  product  of  vain 
imaginations.  But,  abMradiing  from  the  fcripture- 
accoimts  of  this  matter;  none  who  acknowledge  God 
as  God  can  fuppole,  that  human  nature  was  primi- 
tively formed  by  him  in  its  prefent  Hate  of  corrup- 
tion. Whence,  then,  can  this  have  proceeded?  What 
can  have  been  the  real  origin  of  it?  Every  one 
may  fee  that  it  is  a  matter  of  facl :  But  none  can 
give  even  any  appearance  of  a  rational  account,  how 
it  has  come  to  be  fo.  Heathens  could  not  mifs  to 
obferve  the  depravity  of  human  nature :  But  they 
were  abfolutely  at  a  lofs  ^bout  explaining  the  rife  of 
it;   othervvife  than  by  fooliih  or  impious  fables. 

There  is,  therefore,  no  knowledge  to  be  had  of 
the  real  origin  of  moral  evil  in  human  depravity,  but 
from  the  revelation  which  is  made  of  it  to  us ;  par- 
ticularly, in  the  fecond  and  third  chapters  of  Genejis. 
There,  we  have  a  definite  character  of  the  firji  fin, 
that  was  committed  by  the  firft  man;  as  the  only  fin, 
at  firft  inftance,  which  was  committible  by  him.  By 
one  man,  that  fin  entered  into  the  world;  and,  with 
it,  all  other  fin.  And  the  corruption  which  his  na- 
ture did  thus  immediately  fink  into,  has  been  pro- 
pagated 

*  Pfal.  li.  5. 


Covenant  of  Works.  53 

pagated  from  him  to  alibis  natural  pofterity;  as  may 
be  further  confidered  in  the  fequel. 

Inf.  IV.  There  can  be  no  proper  and  acceptable  Obedience 
to  God,  but  in  a  direel  Regard  to  his  Will,  as  the 
formal  or  precife  Reafon  of  it. 

It  is  not  enough  to  the  fingular  profligatenefs  of 
our  time,  that  it  has  produced  a  new  fafhion  of  natu- 
ral philofophy, — by  which  God  is,  upon  the  matter, 
turned  out  of  the  natural  world;  or  left  in  it  only  as 
a  Spectator  of  how  matters  go,  according  to  what 
are  called  the  Laws  of  Nature :  In  oppofition  to  the 
immediate  and  abfolute  dependence  which  all  things 
in  it,  with  all  caufes  and  effects,  have  upon  the  con- 
tinual exertions  of  the  divine  Will  and  Power;  as 
much  for  their  momentary  fubfiftence  in  any  couries  and 

connections,  as  for  their  firft  exiflence.- But,  by 

fome  modern  and  fafhionable  doctrines  of  jncral  phi- 
lofephy,  God  is  alfo  turned  out  of  the  moral  world. 
For,  according  to  this  philofophy,  full  of  inconfift- 
encies,  yet  all  rooted  in  Atheifm, — the  foundation  of 
morality  lies  in  the  nature  and  will  of  man:  While 
the  ground  and  reafon  of  moral  obligatio?i  is  fcated  in 
certain  taftes,  feelings,  difpofitions  or  affections  of  the 
human  mind  or  heart, — or  in  what  is  taken  to  be  the 
natural  fitnefs  of  things;  without  any  direct  regard 
to  the  authority  and  will,  or  to  the  very  being  of 
God. 

The  precepts  of  the  moral  law  have  indeed  an  in- 
trinsic reafonablenefs  of  what  it  requires  and  forbids. 
Our  reafon  can  eafily  apprehend  a  natural  equity  and 
propriety,  or  fitnefs,  in  the  matter  of  thefe  precepts ; 
as  originally  founded  in  the  perfections  of  the  divine 
nature.  Even  abstracting  from  the  authority  and 
will  of  God,  the  matter  of  them  approves  itfelf  to 
the  human  mind, — as  of  natural  and  neceffary  obli- 
gation : 


54  A  View  of  th$ 

gation :  That  obedience  thereto  is  required  becaufe 
good,  not  merely  good  becaufe  required. 

But  this  original  ground  of  moral  obligation  in  the 
divine  nature,  cannot  he  the  immediate  ground  upon 
which  our  obedierce  is  to  proceed.  For  then,  we  would 
not  be  fo  proper  iy  obeying  God  as  our  own  reafon :  We 
would  not  be  directly  ferving  bim9  but  our] elves ;  in 
fa'omirting  to  our  natural  apprehenfions  of  what  is 
proper  and  juft.  It  is  not  the  nature  of 'God \  or  the 
reafon  of  duty  in  his  nature,  that  malt  be  the  imme- 
diate rule  or  our  obedienc.', — the  formal  and  precife 
reafon  of  it.  This  can  c  nly  be  the  will  of  God,  as 
his  authority  is  interpofed  in  manifefting  the  fame  to 
us.  Let  the  duty  required  be  ever  fo  reafonable  in  its 
nature;  it  is  not  thir,  bur  God's  requiji  ion  of  it,  that 
we  mud  have  an  immediate  refpecl:  unto  in  every  a£t 
of  obedience.  And  thus  only  can  we  be  properly 
acknowledging  God  as  our  Judge,  our  Lawgiver,  our 
King*:  Not  doing  what  is  required,  merely  or  main- 
ly becaufe  we  think  it  right;  but  becaufe  he  requires 
it. 

This  point  *  as  moll:  eminently  fettled,  in  God's 
procedure  with  the  firft  man  — He  was  under  the  ob- 
ligation of  the  whole  moral  law,  as  impreiTed  on  his 
heart  and  confcience  in  his  creation.  But  when  he 
had  the  will  of  God  to  comply  with  in  the  precepts  of 
that  law,  it  was  not  mere  will:  He  could  not  but  fee 
a  glorious  reafon  for  it  in  the  nature  of  God.  Yet, 
while  this  was  to  be  confidered  as  a  reafon  of  God's 
giving  the  law;  he  was  not  to  confider  it  as  iikewife 
the  proper  reafon  for  his  obeying  it:  It  was  the  will 
of  God  in  that  law,  not  the  reafonablenefs  of  his  will 
therein,  to  which  man  was  to  pay  homage ;  though 
this  was  at  the  fame  time  to  be  acknowledged,  with 
complacence  and  adoration. — And  the  man  got  a 
mod  fingular  inftruction,  for  making  the  will  (f  God 

the 

*  Ifa.  xxxiii.  22. 


Covenant  of  Work*.  $$ 

the  proper  reafon  of  all  his  obedience:  When  it  was 
ail  brought  to  turn  upon  the  hinge  of  the  pofitive 
precept,  in  which  he  had  only  the  mere  will  of  God 
to  regard  as  the  reafon  of  his  obedience ;  without 
any  reafon  for  it  in  the  matter  of  that  precept.  This 
teft  of  abfolute  and  implicit  obedience  to  the  mere  will 
of  God,  was  to  be  a  (landing  memorial, — -for  mak- 
ing the  will  of  God  the  formal  and  precife  reafon  of 
all  other  obedience* 


Inf.  V.  There  can  be  no  proper  and  acceptable  Obedi- 
ence to  God,  but  immediately  upon  the  ground  of  Re- 
velation. 

The  moral  law,  which  was  to  the  man  a  natural 
law,  contained  a  difcovery  to  him  of  God's  wil.  a* 
bout  his  duty, — a  rule  for  his  obedience  to  his  So- 
vereign Lord.  But  he  was  not  left  a  moment,  to 
yield  obedience  immediately  on  that  ground;  or 
fimp'y  from  the  natural  dictates  of  his  reafon  and 
confeience.  The  pofitive  precept  was  inflantly  dif- 
penfed  as  an  article  of  God's  revealed  will  to  himj 
and  he  was  to  maintain  his  moral  obedience,  in  and 
through  a  compliance  with  this  revealed  will  of  God. 
Had  he  flood,  he  mud  have  (till  had  his  fir  ft  refpecl 
to  that  revealed  law,  in  the  whole  matter  of  his  o- 
bedience :  Never  fuppofing,  that  be  was  to  do  the 
Will  of  God  in  any  moral  precept, — but  as,  in  the 
firft  place,  maintaining  a  fubmiffion  to  and  dependence 
upon  the  pofitive  revelation  of  the  divine  pleafure  a- 
bout  the  forbidden  tree.  And  had  he  flood  out  the 
time  of  his  probation  or  trial,  till  he  fhould  have  had 
no  more  concern  with  that  tree,  as  being  brought  in- 
to a  Hate  of  confirmation;  this  would  have  been  the 
matter  of  a  farther  revelation  to  him,  for  the  imme- 
diate ground  of  all  his  acceptable  obedience.  And, 
fcpon  his  fall,  when  the  firft  revelation  of  God's  will 

in 


$6  A  View  of  the 

in  the  pofitive  precept  was  to  be  of  no  longer  bene- 
fit to  him  ;  he  got  a  farther  revelation,  in  the  pro- 
mife  of  the  bleiled  and  bleiling  Seed,  for  the  immedi- 
ate ground  of  all  his  future  obedience  and  acceptance. 
It  is  therefore  evident  that  man,  in  his  primitive 
eflate,  knew  nothing  of,  had  nothing  ado  with  a 
mere  natural  religion ;  the  mere  religion  of  natural 
reafon  and  conicience.  He  could  yield  no  proper 
and  acceptable  obedience  to  God,  in  that  manner. 
Man  was  never  made  for  any  religion  at  all,  without 
pofitive  revelation  as  the  immediate  ground  of  it : 
And  fo,  every  fcheme  of  a  mere  natural  religion  is  a 
a  falfe  religion,  or  a  mere  ficHbh,  It  is  even  abfurd 
to  fuppofe,  that  there  can  be  any  reality  of  fuch  re- 
ligion in  the  cafe  of  {infill  men,  upon  whofe  hearts 
the  original  impreflion  of  the  moral  law  is  fo  much 
defaced;  or  that  any  fuch  religion,  whatever  be  pre- 
tended, can  be  of  any  account  or  acceptance  with 
God.  Was  man,  in  his  upright  date,  to  have  his 
religion  proceeding  upon  God's  revealed  will;  much 
more  muft  this  be  the  cafe  with  fallen  men.  We 
can  have  no  truth  of  religion  at  all,  but  what  pro-* 
ceeds  upon  the  revelation  which  we  are  now  blefled 
with, — the  religion  of  the  gofpel.  We  can  make  no 
proper  account  of  the  moral  law,  but  as  we  embrace 
that  revelation;  for  having  our  moral  obedience  re- 
gulated by  the  doctrines  and  promifes  of  the  gofpel. 
And  fo  far  as  men  are  rejeclers,  or  perverters  of  that 
revelation  ;  they  are  fo  far  in  a  Hate  of  irreligion  and 
immorality^  according  to  the  eftimate  which  ought  to 
be  made  of  their  cafe. 

Inf.  VI.  All  God's  Dealing  with  Men  about  their  ever- 
lajling  Concerns^  have  ever  been  in  a  Covenant-i^r//z< 

God  eftablifhed  a  Covenant  of  Works  with  the  firft 
man,  comprehending  the  whole  ground  of  his  claim 

and 


Covenant  of  Works.  $7 

and  expectation, — not  only  for  being  preferved  in 
his  original  happinefs  while  on  earth  ;  but  alio  for 
being  tranflated,  in  due  time,  to  a  glorious  ilate  of 
eternal  life  in  heaven.  That  Covenant  wes  eftabli (li- 
ed with  him,  not  only  for  himfelf ;  but  alfo  with 
and  for  all  his  natural  posterity,  according  to  the 
radical  and  reprefented  being  which  they  had  in 
him.  And  if  he  had  fulfilled  the  condition  of  that 
Covenant,  he  and  they  would  have  enjoyed  a  full 
accomplifhment  of  its  promife  of  eternal  life. 

Upon  the  breach  of  that  Covenant^  there  remained 
not  for  him  and  them,  either  any  natural  profpect 
or  poffibiiity  of  efcaping  eternal  death*  But  God 
was  pleafed,  in  his  gracious  fovereignty,  to  provide 
a  fupernatural  way  of  efcape  ;  which  began  to  be 
revealed,  in  the  great  promife  on  the  back  of  the 
fall.  And  as  the  ruin  was  through  one  Covenant 
now  broken  ;  the  recovery  was  to  be  through  ano- 
ther, and  an  everlafting  Covenant :  The  Covenant 
of  Grace*  This  is  not  the  place,  for  any  parti* 
cular  account  of  that  Covenant.  But  it  may  be  ob- 
ferved  in  general, — 'that  herein  lies  the  only  way  of 
God's  dealing  with  men  now,  about  their  obtaining 
eternal  life.  All  are  loft,  on  the  way  to  everlafting 
perdition  in  hell,  according  to  the  broken  Covenant 
of  Works :  And  it  is  vain  for  any  to  imagine  that 
they  can  be  faved  from  that  horrible  perdition, 
otherwife  than  by  the  Covenant  of  Grace  ;  upon  the 
ground  of  the  condition  thereof,  as  fulfilled  by  the 
fccond  man,  the  Lord  from  heaven  *. 

According  to  his  invariable  conftiturion,  God  can 
have  no  dealing  with  men  about  their  everlafting 
concerns, — but  in  the  way  of  the  one  or  the  other  of 
thefe  Covenants.  There  is  not  any  third  or  middle 
way,  in  which  thefe  concerns  can  be  fettled.  All 
mud  have  God  to  deal  with  them  according  to  the 

F  firft 

*   1  Car.  xv.  47. 


58  A  View  of  the 

firft  Covenant,  unto  a  fuffering  of  eternal  death  \ 
or  according  to  the  fecond  Covenant, — in  being  fa- 
ved  unto  eternal  life,  by  Grace  reigning  through  the 
righteoufnefs  of  the  glorious  Head  of  that  Covenant. 
As  it  is  upon  one  common  covenant-ground,  that 
finners  are  ruined  $  it  is  upon  one  common  covenant- 
ground,  that  fome  of  them  are  recovered.  And 
now,  when  the  old  way  of  life  by  the  firft  Covenant 
is  for  ever  fhut  up  ;  and  a  new  way  of  life  is  opened 
up  by  the  fecond  Covenant:  There  remains,  there- 
fore, no  alternative  for  finners, — but  to  renounce  all 
holding  of  the  firft  Covenant,  and  to  take  hold  of 
the  fecond  Covenant  for  eternal  life  ;  or  to  perifh  for 
even 


Inf.  VII.  There  was  never  any  Good  to  be  looked  for 
from  God,  but  immediately  on  the  Ground  of  his 
Promife. 

Goodnefs  is  efifential  to  God,  a  neceffary  perfec- 
tion of  his  nature.  But  this  has  never  been  fet  forth 
to  either  upright  or  fallen  man,  as  the  immediate 
ground  upon  which  he  might  look  for  any  good  of 
true  bleflednefs  at  God's  hand:  Becaufe,  though 
goodnefs  be  effential  to  God  ;  it  is  not  of  a  necef- 
fary, but  of  a  fovereignly  free  egrefs  upon  creatures.' 
— The  firft  man,  as  God  made  him,  was  good,  very 
good;  while  an  enjoyment  of  many  good  things  be- 
longed to  the  conftitution  of  his  primitive  eftate : 
And  he  was  to  look  for  the  continuance  of  thefe, 
and  alfo  for  additional  bleffings  of  goodnefs, — not 
immediately  on  the  ground  of  God's  effential  good- 
nefs ;  but  on  the  ground  of  his  promife  in  the  Cove- 
nant of  Works. 

As  that  Covenant,  with  regard  to  the  moral  law, 
was  naturally  interwoven  with  his  foul ;  his  con- 
fidence could  as  readily  dictate  a  promife  from  God 

of 


Covenant  of  Wqrks.  59 

of  good,  upon  his  doing  good, — as  it  could  dictate 
a  threatening  from  God  of  evil,  upon  his  doing  evil. 
Yet  he  was  not  left  to  reft  his  hope  of  good  on  God's 
promife,  merely  in  this  natural  dictate  of  it.  He 
had  that  promife  more  fpecially  and  pofitively  fet 
forth  to  him,  in  an  article  of  God's  revealed  will : 
As  it  was  plainly  implied  in  the  penalty  under  which 
he  was  debarred  from  one  tree  in  the  garden;  while  it 
was  alfo  fignified  and  fealed  to  him  by  another  tree 
in  it,  the  facramental  tree  of  life.  Thus,  all  his  hope 
from  God,  all  his  dependence  upon  God  for  good, 
even  in  his  primitive  eftate, — was  to  proceed  imme- 
diately upon  God's  revealed  will  in  a  way  of  poiitive 
promife. 

Upon  man's  fall,  all  that  profpect  of  good  from 
God,  both  natural  and  revealed,  was  wholly  extin- 
guished :  No  benefit  was  to  be  ever  had,  of  the  pro- 
mife belonging  to  the  Covenant  of  Works.  And 
fuch  is  the  woful  Rate,  in  which  he  left  his  pofterity. 
—God,  indeed,  beftows  many  good  things  of  com- 
mon providence,  upon  fuch  as  are  not  feeking  or 
looking  to  him  for  the  fame;  and  are  making  no 
acknowledgment  of  him,  in  their  ufe  of  thefe  com- 
mon benefits.  But  fuch  things  are  not  good  things 
to  them,  as  abufed  by  them;  nor  are  they,  in, their 
nature,  fuch  things  as  belong  to  true  blefTednefs, — 
or  effects  of  God's  favour.  As  to  good  things  of 
this  fpiritual  and  blefling  nature,  finful  men  have  no 
ground  at  all  upon  which  to  Look  for  them, — but 
God's  promjfes  in  the  Covenant  of  Grace.  For  any 
to  fatisfy  themfelves  with  general  conclufions  from 
God's  being  good  and  merciful  in  his  nature,  fuch 
conclufions  as  even  innocent  man  was  never  imme- 
diately to  proceed  upon, — is  to  deceive  themfelves 
into  a  mod  woful  and  everlafling  difappointment. 
We  have  no  true  good  to  look  for  at  God's  hand, 
but  in  the  way  of  a  fpecial  and  entire  dependence 

on 


60  A  View  of  the 

on  thefe  New-covenant  promifes  ;  which  will  have  a 
fure  and  full  effect,  upon  all  who  have  their  fouls 
formed  into  that  gracious  difpofition. 


CHAPTER     IL 

Of  God's  Covenant-dealing  with  the  frft  Man  as  a 
public  Perfon. 

SOME  particular  explanations  are  to  be  made,  in 
in  this  and  the  following  chapters,  of  feveral 
things  in  the  general  view  which  has  been  given. 
And,  in  this  chapter,  God's  Covenant -dealing  with 
the  firft  man  as  a  public  perfon  is  to  be  explained ; 
as  to  the  reality,  the  nature,  and  the  propriety  of  that 
difpenfation. 

SECT.    I. 

Of  the  Reality  of  God's   Covenant -dealing  with  the 
firfl  Man,  as  a  public  Perfon. 

That  God's  dealing  with  the  nrft  man  was  of  a 
Covenant -nature,  and  that  he  was  fo  dealt  with  as 
not  only  the  root  but  likewife  the  public  fummary 
of  mankind, — doth  generally  appear  from  the  ac- 
count given  of  this  matter  by  Mofes ;  as  hath  been 
fet  forth  in  the  preceding  chapter.  But  the  fame 
thing  was  more  particularly  revealed  afterwards, 
in  the  holy  Scripture. — It  is  not  without  reafon, 
that  God's  Covenant  with  the  firft  man  has  been 
inferred  from  his  declaration  by  the  Prophet ;  They 
like  men  (on  the  margin,  like  Adam)  have  tranfgref 

fed 


Covenant  of  Works.  61 

fed  the  Covenant  *.  But  the  principal  evidence,  on 
this  fubject,  arifes  from  the  New-Teftament  ;  in  the 
glorious  characler  of  Jesus  Christ,  with  the  -paral- 
lel betwixt  him  and  the  firji  man, — as  therein  mofl 
exprefsly  revealed.  And  of  thefe  matters  fome  par- 
ticular view  is  to  be  propofed. 

§  I.  With  regard  to  Jesus  Christ,— no  account 
is  to  be  made  here,  of  thofe  monfters  that  now 
abound  among  profeiTcd  Chriitians  ;  who  blafpheme 
the  holy  Trinity,  with  the  proper  divinity  and  media- 
tion of  Jesus  Christ.  But  it  is  to  be  obferved 
concerning  him,  that 

\Jl,  He  is  truly  God  ;  the  one  and  only  true  God, 
He  is  frequently,  in  Scripture,  called  God.  He 
is  the  true  God,  and  eternal  life  ;  over  all,  God  bluf- 
fed for  ever ;  the  bleffed  and  only  Potentate  f .  And 
the  name  Jehovah,  that  incommunicable  name  of 
the  One  Supreme  Godhead,  belongs  to-  him  J. — He 
is  porTefled  of  all  divine  perfections ;  as  the  King  eter- 
nal, immortal >  invifible,  the  only  wife  God  ||.  He  is 
the  mighty  God,  the  everlafting  Father  ;  or,  Father  of 
eternity  §.  He  is  the  beginning  and  the  ending  ;  which 
is,  and  which  was,  and  which  is  to  come ;  thefirft  and 
the  lafl;  the  Almighty  **.  And  the  Scripture  abounds 
with  particular  afcriptions  of  divine  properties  to 
him. — Moreover,  by  him  were  all  things  created,  that 
are  in  heaven  and  that  are  in  earth ;  vtftble  and  invi- 
fible ;  whether  they  be  thrones,  or  doininions,  or  princi- 
palities, or  powers :  All  things  were  created  by  him  and 
for  him',  and  he  is  before  all  things,  and  by  him  all 
things  confift  |j-. — Accordingly  the  call  is  given  con- 
cerning him  ;  let  all  the  Angels  of  God  worflnp  him  : 
And  it  is  required,  that  at  the  name  of  Jefus  every 

knee 

*  Hof.  vi.  7,       f  i  John  v.  20. ;   Rom.  ix.  5. ;   1  Tim.  vj.  15. 
X  Jcr.  xxiii.  6.  ;  Mai.  in.  1. ;  iv.  5.  ||  1  Tim.,i.  17. 

$  Ifa.  ix.  6.      **  Rev.  i.  8. ;  xxii.  13.      ft  ^ol-  >•  I<5>   »7- 


6z  A  View  of  the 

knee  Jhould  bow, — and  that  every  tongue  Jhould  confefs, 
that  Jcfus  Chriji  is  Lord-,  Lord  of  all** 

idly,  Jesus  Christ  is  a  divine  Perfon,  the  per- 
fonal  Word  of  God.  There  are  three  that  bear  record 
in  heaven  ;  the  Father,  the  Word,  and  the  Holy  Ghoji : 
And  thefe  three  are  Qne|.  Thefe  do  not  merely 
agree  hi  one ;  but  they  are  all  one  Being,  one  and  the 
fame  Being,  fubfifting  in  three  Perfons.  Each  of  the 
Perfons  is  the  only  living  and  true  God',  and  all  of 
them  are  fo,  in  the  fame  one  Godhead.  Our  Lord 
avouched  this  glorious  truth  concerning  himfelf;  I 
and  my  Father  are  one  \ . 

He  is  God,  not  abfolutely,  but  in  the  fecond  Per- 
fon  of  the  adorable  Trinity.  He  is  not  merely  an 
attribute  or  quality  of  the, Godhead,  but  a  Perfon 
fubfifting  in  it;  to  whom  rnoft  diftinguiming  rela- 
tions and  actions,  of  the  higheft  importance,  are 
afcribed, — fuch  as  the  Scripture  cannot  admit  of  be- 
ing afcribed  to  the  Father  or  Spirit:  And  which  can- 
not, without  grofs  abfurdity,  be  afcribed  to  an  at- 
tribute or  quality.  He  is  begotten  of  the  Father, 
the  Son  of  God,  by  an  eternal  and  neceflary  genera- 
tion ;  deriving  from  the  Father,  not  Godhead,  but 
Perfonality:  While  he  is  the  fame  in  fubftance,  e- 
qual  in  power  and  glory. 

There  is  nothing  more  plainly  taught  in  Scrip- 
ture, than  this  rnyftery  of  the  Three-one,  the  One- 
three-God.  And  it  is  taught  for  being  believed 
by  us,  as  the  glorious  and  only  foundation  of  theChri- 
flian  religion ;  of  the  whole  doctrine  of  the  grace 
of  God,  in  the  falvation  of  Tinners.  But  it  is  not 
taught  for  being  co?nprchendedhy  us,  which  is  impofTi- 
ble.  And  its  being  infinitely  above  the  comprehen- 
fion  of  finite  minds,  is  no  reafon  why  it  mould  be  re- 
jected by  us.     We  might  well  enough  aflert  that  it 

would 

*  Hcb.  i*.  6.  ;  Phil.  it*.  10,   ii.;  Ads  x,  36.. 
f   1  John  v.  7.         \  John  x.  30. 


Covenant  of  Works.  63 

would  be  a  contradiction  or  abfurdity,  if  one  finite 
being  were  faid  to  fubfift  in  different  perfons :  But 
we  cannot  reafonably  pretend  any  fuch  thing,  a- 
bout  the  doctrine  of  different  perfonalities  in  one  infi- 
nite Being ;  becaufe  it  is  quite  irrational  to  pretend 
that  we  may  judge  of  what  is  competent  to  fuch  a 
Being,  whom  we  cannot  comprehend.  This  whole 
character  of  Jefus  Chrift,  is  merely  a  matter  of  faith, 
not  of  reafon  :  Being  effential  to  that  doctrine,  which 
we  mult  believe,  and  be  faved;  or  diibelieve,  and 
be  damned. 

And  it  mud  be  grofsly  unreafonable,  as  well  as 
impious,  to  reject  the  revelation  which  God  has  mod 
plainly  made  to  us  that  thefe  things  are  fo ;  becaufe 
we  cannot  find  an  anfwer  to  the  queftion,  about  how 
thefe  things  can  be  fo :  While  a  fearching  mind  muff. 
be  reduced  to  an  infuperable  nonplus,  even  about 
the  moft  common  things  in  nature.  We  have  no 
knowledge  about  any  material  fubftance,  or  bit  of  mat- 
ter, but  in  its  fenfible  qualities :  We  know  that  thefe 
qualities  are  not  the  fubftance  :  Yet  what  is  the  fub- 
ftance to  which  they  belong,  what  it  is  abftra&ly 
from  all  thefe  qualities, — is  quite  unintelligible  by 
us.  Thus,  the  moft  philofophic  mind  will  lofe  itfelf, 
when  obftinately  fearching  into  the  nature  of  a  blade 
of  grafs  or  draw. 

2,dly,  Jesus  Christ  is  God-man,  The  mighty  God, 
the  Father  of  eternity^  in  the  perfon  of  the  eternal 
Son, — became  a  Child  born,  a  Son  given  unto  us  *, 
The  Word,  who  eflentially  was  God,  and  perfonally 
was  with  God, — was  made  fiejh,  and  dwelt  among  usf. 
God  was  manifefled  in  the  fieJJj  J. — Next  the  myftery 
of  the  holy  Trinity,  is  the  myftery  of  the.  Incarnation 
of  the  eternal  Son.  He  affumed  a  true  body  and  a 
reafonable  foul ;  the  whole  of  what  makes  a  perfon 
in  us :  But  as  affumed  by  him,  it  did  not  make  a 

perfon; 
*  Ifa,  jx.  (5,         f  John  i.  i;   14.         %  1  Tim.  ill  16, 


t>4  A  View  of  the 

per/on;  having  never  had  any  feparate  or  diftinct 
fubfiflence  and  agency,  or  otherwife  than  as  in  a 
ftate  of  union  with  his  divine  Per/on  *.  It  was  there- 
fore the  human  nature,  of  a  public  and  common  rela- 
tion to  mankind-fmners  as  fuch  (though  for  the  fal- 
vation  of  fome  only)  that  he  affumed;  and  not  a 
human  perfon,  of  a  private  and  peculiar  relation  to 
any. 

And  fuch  is  the  wonderful  union  of  the  divine  and 
human  natures  in  his  perion,  that  the  peculiarities 
of  each  nature  are  afcribed  to  the  perfon :  What 
things  originally  belong  to  the  different  natures,  are 
not  afcribed  feparately  to  thefe  natures ;  but  dill  to 
to  the  one  perfon  Jefus  Chrifi,  God-man.  He  was 
ftill  a  divine  Perfon  in  the  human  nature ;  and  what 
originally  belongs  to  his  nature,  is  affirmed  of  the 
divine  Perfon.  It  is  affirmed,  that  God  laid  down 
his  life  for  us;  and  that  God  hath  pur  chafed  the  Church 
with  his  own  blood  ;  and  that  the  righteoufnefs  of  his 
obedience,  as  made  of  a  woman,  made  under  the 
law,  is  the  righteoufnefs  of  God], — Such  is  the  won- 
derful conftitution  of  his  perfon  :  From  which  he  is 
an  all-fufficient  Saviour  5  an  infinite  dignity,  value 
and  merit,  belonging  to  what  he  did  and  fuffered 
itk  human  nature. 

4thly>  Jesus  Christ  is  a  Mediator,  There  is  one 
God;  and  one  Mediator  between  God  and  men,  the 
man  Chriji  Jefus  \,  In  the  myfterious  conftitution 
of  his  perfon,  he  h  a  middle-perfon  between  God  and 
man  ;  being  himfelf  both  God  and  man*  And  he  was 
mod  fitly  conflituted  into  the  office  of  a  Mediator  be- 
tween 

*  In  us,  the  foul  is  not  now  a  per/on,  as  having  never  h?;d  any 
feparate  or  di Hindi  fubfiflence  ;  but  the  foul  in  union  wjih  the 
body  makes  the  perfon:  At  death,  the  Joul  becomes  a  per/on ; 
as  a  feparate  or  <liftin&  rational  agent  :  at  the  refurre&ion,  the 
foul  will  be  no  longer  a  perfon  by  ttfelf;  but  only  the  foul  and 
body  as  reunited,  to  continue  fo  for  ever. 

f  John  iii.  16. ;  A&s  xx.  28. ;  Rom.  iii,  21.     %  l  Tim.  ii.  5. 


Covenant  of  Works.  65 

tween  God  and  men :  For  making  up  the  dreadful 
breach  between  thefe  parties ;  in  bringing  about  a 
mutual  reconciliation,  upon  honourable  and  indefef- 
ible  terms.  He  thus  became  a  day/man,  an  upmire,  or 
abritrator,  to  lay  his  hand  upon  both  *. — For,  after 
the  tranfgreiling  of  the  Covenant  of  Works,  there 
could  be  no  longer  any  friendly  intercourfe  between 
God  and  man;  according  to  that  Covenant.  Man 
became  abfolutely  fet  again  it  God,  and  God  againft 
man.  And  there  could  be  no  making  up  the  breach 
on  man's  part ;  yea,  fo  far  as  depended  on  him,  it 
could  only  be  more  and  more  widened.  Nor  could 
there  be  any  making  up  of  the  breach  on  God's  part, 
confiftently  with  his  not  denying  himfelf,  but 
through  a  Mediator  ;  the  one  Mediator,  the  man  Chrljl 
ye/us, — of  whom  God  the  Father  gives  this  marvel- 
lous character,  the  Man  that  is  my  fellow  f . 

$tbly9  Jesus  Christ  is  a  Covenant -mediator.—- 
One's  being  fimply  a  mediator  between  a  party 
offended  and  a  party  offending,  doth  not  imply  any- 
public  capacity.  It  confifts  with  the  mediator  be- 
ing only  a  private  perfon,  ufing  friendly  endeavours 
for  reconciling  the  parties;  without  making  himfelf 
any  way  anfwerable  as  a  furety,  for  the  offender  on 
whofe  behalf  he  mediates. 

But  it  is  quite  otherwife  with  the  mediation  of 
Jefus  Chrift.  He  never  exifted  or  acted  in  it  for  a 
moment  as  a  private  perfon ;  or  otherwife  than  in  a 
public  capacity.  When  he  was  made  under  the  law 
of  the  Covenant  of  Works,  it  had  no  fort  of  de- 
mand upon  him,  but  from  a  gracious  conftiturion. 
It  had  a  natural  demand  upon  a  human  perfon ;  but 
could  have  no  fuch  demand  upon  a  human  nature 
fubfifting  in  a  divine  perfon.  And  it  would  be  very 
injurious  to  the  character  of  Jefus  Chrift,  to  allege 
that  he  had  or  could  have  any  thing  ado  with  the 

G  law 

*  Job  ix.  33.         f  Zech.  xiii.  7. 


65  A  View  of  the 

law  as  a  private  perfon  ;  for  yielding  any  obedience 
to  it  on  his  own  account.  Could  God-man  be  a  na- 
tural fubject  of  that  law  ?  Could  this  glorious  One, 
whofe  name  is  Wonderful,  be  ever  for  a  moment  in 
a  private  ftate  as  a  mere  man  ?  His  having  owed  any 
obedience  to  the  law  for  himfelf,  could  not  confift 
with  his  obeying  of  it  for  his  people.  But  this  fubjeft 
may  be  more  particularly  refumed  in  another  place. 

As  he  became  a  Mediator  between  God  and  men, 
it  was  wholly  in  a  public  capacity , — as  a  Covenant- 
mediator.  He  is  exprefly  called  the  Mediator,  the 
Surety  of  the  New  Covenant  *  .*  Concerning  which  the 
Lord  declared  by  the  Pfalmift,  I  have  made  a  Cove- 
nant with  my  Chofen, — my  Covenant  jh  all  ft  and  f aft 
'with  him  f .  It  was  but  a  very  partial  allufion  which 
was  made  in  that  pfalm  to  the  earthly  David.  It  is 
evident,  at  firfl  view,  that  many  things  in  it  could 
bear  no  fort  of  application,  either  primary  or  fe- 
condary  ;  except  to  him  who  is  the  great  Antitype  of 
the  earthly  David :  A  glorious  Antitype,  who  was 
propheiied  of  and  promifed  under  the  fame  name, 
ibme  hundreds  of  years  after  the  typical  David  had 
been  laid  in  his  grave  ;  /  will  fet  up  one  Shepherd  o- 
ver  them,  and  he  Jhall  feed  them,  even  my  fervant 
David, — and  David  my  fervant  jhall  be  King  over 
them\.  All  this  can  *be  underftood  of  none  other 
but  jcfus  Chrift ;  who  was  raifed  up  to  fit  upon  the 
throne  of  his  father  David  ||.  With  him  was  the  Co- 
venant made,  as  a  Covenant-mediator. 

It  is  called  the  everlafling  Covenant  § .  As  it  is  to 
everlafling  in  its  effects,  it  w&sfrom  everlafling  in  its 
conftitution.  He,  as  the  mediatory  Head  of  this 
Covenant,  was  fet  up  from  everlafting**.  And  con- 
cerning this  fame  Covenant  it  is  is   declared  by  the 

Prophet, 

*   Heb.  xii.  24.  ;  vil.  22.  f  Pfal.  lxxxix*  3,  28. 

%  Ezek.  xxxiv.  23.  ;   xxxvil.  24.  j|    Luke  i.  32. 

§  Heb.  xlii.  20.         **   Prov.  viii.  23. 


Covenant  of  Works.  6j 

Prophet,  the  counfel  of  peace  floall  be  between  them 
both  *  ;  between  Jshovah  and  the  man  whofe  name 
is  the  Branch,  the  eternal  Father  and  his  eternal 
Son.  God's  eternity,  what  we  conceive  of  as  both 
before  and  after  this  world,  is  with  him  all  one  eter- 
nity;  without  any  fucceffion  of  periods.  He  is  ever 
the  great  I  AM ;  which  is,  and  which  was,  and  which 
is  to  come  f .  What  he  was,  he  is,  and  what  he  is, 
he  ever  will  be ;  with  whom  is  no  variablenefs,  neither 
fhadow  of  turning\.  The  infinite  ONE,  who  can 
have  no  fucceffion  of  ideas  or  thoughts  in  his  mind, 
but  at  once  thinks  all  that  is  thinkable, — can  have  no 
fuccemve  duration  belonging  to  him:  His  one  eter- 
nity, as  he  at  once  fully  inhabiteth  eternity  ||,  mult 
be  with  him  a  perpetual  prefent  now  ;  wholly  coin- 
ciding with  all  time,  and  every  part  of  time.  The 
counfel  of  peace,  though  held  from  eternity,  comes 
therefore  to  be  varioufly  confidered  by  us;  in  our 
finite  view  of  paft,  prefent,  and  to  come.  As  to 
the  pafi,  this  counfel  was  ;  as  to  the  prefent,  it  is ; 
as  to  the  future  or  to  come,  it  fhall  be.  'The  counfel  of 
the  Lord  fiandeth  for  ever ;  never  broken  up,  but 
ever  flanding:  The  thoughts  of  his  heart  to  all  gene- 
rations', never  paffing,  but  ever  permanent  §.  Where- 
fore the  Prophet's  declaration,  that  the  counfel  of 
peace  fhall  be,  bears  no  inconfiitency  with  its  having 
been  from  all  eternity  :  But  only  refpecls  it  as  per- 
manently one;  the  fame  from  eternity,  and  through 
time,  and  to  eternity.  What  it  was  it  is,  and  what 
it  isy  it  fhall  be  ;  and  fhall  further  appear  to  have 
been  from  everlafting, — as  a  counfel  which  ever 
was,  and  is,  and  will  beheld:  Like  God  himfelf; 
which  is,  which  was,  and  which  is  to  come.  In  this 
counfel  of  peace  from  all  eternity,  was  the  Covenant 

of 

*  Zech.  vi.  13.     I  Exod.  in.  14.;    Rev.  i.  4.     {  James  i.  17. 
||  Ifjt.lTii.  15.  §   Pfal.  xxxiii.  II. 


68  A  View  of  the 

of  Grace  made  with  Jefus  Chrift ;  therein  conftitut- 
ed  to  be  a  Covenant-mediator . 

The  Covenant  of  Works  was  made  with  the  firft 
man,  not  only  for  his  pofierity, — but  alfo  for  him- 
felf:  He  had  a  private  interefl  in  it,  and  dependence 
upon  it,  for  bis  own  enjoyment  of  eternal  life.  But 
the  Covenant  of  Grace  was  made  with  Chrifl,  no- 
wife  for  himfelf;  it  was  wholly  for  the  elecl  of  man- 
kind, who  were  to  become  his  fpiritual  feed.  For 
thefe,  he  became  an  undertaking  Surety,  as  their 
Covenant-head:  Subitituted  into  their  place,  and  re~ 
prefentin^r  them  all  in  his  own  perfon;  for  fulfil. ing 
the  whole  righteou'nefs  of  the  Law-covenant,  not 
only  on  their  behalf,  but  alfo  in  their  name:  While 
their  name  was  transferred  to  him;  as  the  Father 
faid  to  him, — Thou  art  my  Servant,  0  Ifrael,  in 
whom  I  will  be  glorified*.  Their  whole  debt  of  obe- 
dience to  that  law,  according  to  the  precepts,  as 
the  condition  of  life, — was  thus  transferred  to  him  : 
And  alio  their  whole  debt  of fuffering,  according  to 
its  incurred  penalty  ;  as  all  their  iniquities,  in  re- 
fpecl  of  guilt,  or  fubjeclion  thereby  to  punifhment, 
—were  laid,  or  made  to  meet  upon  him  -\ .  He,  his  own 
J elf  bare  our  fins  in  his  own  body  on  the  tree. — as  he 
hath  once  fuffaed  for  fins,  the  juft  for  the  unjuft\. 
He  was  made  fin  for  us, — that  we  might  be  made  the 
right eoufnefs  of  God  in  him  (|.  He  is  the  end  of  the 
law  for  righteoufnefs  to  every  one  that  believeth  §  ;  who 
are  reckoned  of  as  having  obeyed  in  his  obeying, 
and  as  having  fuffered  in  his  fuffering ;  according 
to  their  (landing  in  him  as  their  Covenant-head,  their 
Covenant+mediator. — And  for  acting  mod  effectually 
in  this  capacity,  he  was  infinitely  well  qualified ; 
in  his  Godhead,  his  divine  perfonality,  and  his  incar- 
nation. 

§11. 

*   Ifa.  xlix.  3.         f   Ifa.  liii.  6.        J    I  Pet.  ii.  24. ;   in.  18. 
J!   2  Cor.  v.  21.  J   Rom.  x.  4. 


Covenant  of  Works.  69 

§  II.  The  preceding  obfervations  concerning  Je- 
sus Christ  are  necefiary,  for  illuflrating  the  paral- 
lel which  the  Scripture  dates  between  him  and  the 
jirft  man.  There  is  indeed  no  parallel  of  their  per- 
fonal  conditions,  which  are  infinitely  different ;  ex- 
cept their  both  partaking  of  human  nature.  But 
the  parallel  is  mainly  Itated  in  the  public  character 
of  both  :  The  one  having  been  a  Covenant-head 
of  his  natural  feed ;  and  the  other  being  a  Covenant- 
head  of  his  fpiritual  feed.  For  if  a  Covenant  of 
Grace  was  made  with  Christ  in  the  name  of  his 
feed,  as  hath  been  mown;  a  Covenant  of  Works  mud 
have  been  made  with  the  jirft  man  in  the  name  of  his 
feed  :  Of  which  we  have  the  following  evidences  ; 
in  a  parallel  to  what  has  been  oblerved  about  ji,sus 
Christ. 

ift,  God's  Covenant-dealing  with  the  firft  man  as 

a  public  perfon,  appears  from  Ro?n.  v.  12.  Whereforer 

as  by  one  man  ftn  entered  into  the  world \  and  death  by 

Jin  ;  and fo  death  faffed  upon  all  men,  for  that  all  have 

ftnned. This  verfe,  both  in  the  original  and  tran- 

flation,  is  clofed  with  a  point  of  a  full  paufe  ;  as 
making  a  complete  fentence.  Yet  the  contexture 
of  the  language  cannot  admit  of  its  being  consider- 
ed as  fuch  :  Ic  is  evidently  but  a  part  of  a  fentence  j 
or  one  half  of  a  fentence  in  one  fide  of  a  compari- 
fon.  And  the  other  fide  of  it,  or  what  is  called  the 
reddition,  is  not  to  be  found  in  the  verfe  next  follow- 
ing ;  neither  according  to  grammatical  conftrudi- 
on,  nor  what  is  there  exprefled.  If  we  look  forward 
to  the  1 8th  verfe,  which  makes  a  complete  fentence 
by  itfelf,  we  will  find  the  matter  of  both  fides  of  the 
comparifonr  But,  though  the  intermediate  verfes 
were  to  be  confidered  as  a  parenthefis  ;  yet  the  1 8th 
verfe  cannot  be  brought  into  grammatical  conftruc- 
tion  with  the  1 2th  verfe,  fo  as  to  finifh  the  fentence 
which  (according  to  our  tranflation)  is  there  only 

begun. 


jo  A  View  of  the 

begun.  Were  the  fecond  and  thrown  out  of  the 
1 2th  verfe,  it  would  be  thereby  reduced  to  the  form 
of  a  complete  fentence :  But  the  fenfe  would  be 
thereby  loft ;  and  what  follows  the  faid  and  is  not 
another  fide  of  the  comparison,  but  a  continuing 
of  the  fame. 

The  natural  way  of  clearing  this  apparent  diffi- 
culty in  the  Apoftle's  language,  is  by  underftand- 
ing  a  fupplement  to  be  made  of  the  fubftantive 
verb  it  is ;  as  being  very  commonly  left  to  be 
underftood,  in  the  originals  of  the  holy  Scripture. 
The  verfe  would  then  run  thus  :  Wherefore  it  is 
as  by  one  man  fin  entered  into  the  worlds  and  death  by 
fin  ;  andfo  death  faffed  upon  all  men,  for  that  all  have 
jinned.  The  fupplement  thus  to  be  inferted,  makes' 
a  reference  to  what  the  apoftle  had  already  faid :  And 
fo,  the  other  fide  of  the  comparifon  meant  in  the 
1 2th  verfe,— is  not  to  be  fought  in  what  follows  ;  but 
in  what  goes  before. 

The  one  man,  in  this  text,  can  only  mean  the  jirfl 
man*  The  fin  which  is  here  faid  to  have  entered 
by  him,  can  only  be  underftood  of  his  firfi  fin;  that 
fin  which  did  not  follow  upon,  but  introduced  his 
fubjeclion  to  all  the  threatened  death, — with  his  ac- 
tual finking  into  a  ftate  of  fpiritual  death  :  Even  the 
peculiar  fin  of  his  eating  that  fruit  which  had  been 
forbidden  upon  the  pain  of  death.  By  him  this  fin 
■entered  into  the  world,  the  world  of  mankind.  And 
by  this  fin,  the  death  which  had  feized  upon  him- 
felf  did  likewife  enter  into  the  world  ;  fo  that  it 
paffed  upon  all  men  :  All  mankind  became  fubjected 
to  death,  according  to  all  the  extent  of  the  penalty 
under  which  the  law  was  given  to  the  firft  man. 

The  laft  claufe  of  the  verfe,  in  our  tranflation  of 
it,  contains  a  reafon  for  this  woful  pairing  of  death 
upon  all  men ;  for  that  all  have  finned. — The  mod 
natural  tranflation  of  the  original  words,  is  that  which 

wc 


Covenant  0/  WoxkSt.  71 

we  have  on  the  margin;  in  whom  all  have  finned* 
And  this  fignifies  that  all  men  have  finned  in  the 
firfi  man,  in  his  firfi  fin ;  as  the  fin,  and  the  only  fin, 
which  they  all  committed  in  him,  according  to  the 
Handing  which  they  had  in  him  as  their  Covenant- 
head  :  So  that  the  threatened  death,  as  the  juft  de- 
merit of  this  fin,  hath  paffed  upon  them  all. 

But  the  conftruction  may  thus  appear  to  be  fome- 
what  remote ;  in  making  this  lad:  claufe  to  look 
back  immediately  upon  the  one  man  in  the  begin- 
ning of  the  verfe  :  And  there  is  no  neceflity  for  rejec- 
ting our  tranflation  of  that  claufe  ;  feeing  the  fenfe, 
in  both  ways,  is  precifely  the  fame. — For  the  alii 
who  are  faid  to  have  finned,  can  be  none  other  or 
fewer  than  the  all  men  in  the  preceding  claufe  ;  not 
only  all  the  men  who  exifled  before  and  in  the  A* 
poftle's  time,  but  likewife  all  who  fhould  afterwards 
exift  :  And  all  thefe  are  faid  to  have  finned  already  j 
which  can  only  be  underftood  of  their  having  done 
fo  in  the  one  man^  as  their  Covenant^head.  Befide, 
this  having  finned  cannot  be  underftood  of  any  fin- 
ning which  has  followed  the  pafling  of  death  (parti* 
cuiarly  fpiritual  death)  upon  all  men  ;  it  can  only 
be  underftood  of  that  finning  which  preceded  and 
primarily  introduced  this  paffing  of  death  upon  them 
all :  And,  therefore,  it  can  only  mean  the  firfi  fin* 
ning  of  the  one  man;  all  men  being  confidered, 
as  having  then  finned  in  him.  By  the  one  man,  fin 
entered  into  the  world  \  fo  that,  with  death,  it  paffed 
upon  all  men:  The  fin  was  the  fin  of  the  world  in 
him ;  as  the  death  is  the  death  of  the  world  through 
him.  The  verfe  before  us  doth  thus  bear  an  ample 
teftimony,  by  itfelf,— to  the  truth  of  God's  Cove- 
nant-dealing with  the  firfi  man  as  a  public  perfon,  re- 
prefenting  all  his  natural  pofterity.  But  this  is  fur- 
ther evident  from  the  reference,  before  obferved, 
to  the  preceding  context ;   as  containing  the  other 


*jt  A  View  of  the 

fide  of  the  companion  meant  in  this  verfe.  The 
glorious  method  of  the  recovery  of  mankind  fmners 
from  the  ruin  of  their  natural  eftate,  is  there  fet 
forth  :  In  thefe  declarations,  that  Chriji  died  for  the 
ungodly, — Chriji  died  for  us  ; — being  now  jiiftified  by 
his  bloody  we  Jhall  be  faved  from  wrath  through  him  ; 
— we  were  reconciled  to  God  by  the  death  of  his  Son, — 
we  Jhall  be  faved  by  his  life ; — *by  whom  we  have 
now  received  the  atonement ;  we  have  received  the 
atonement  for  fin  in  his  blood,  made  over  unto  and 
beftowed  upon  us,  as  our  ground  of  plea  for  juitifi- 
cation,  to  be  fuilained  as  having  been  made  by  us 
in  him. 

Such  is  the  gracious  method  nf  recovery  by  Jesus 
Christ,  in  the  capacity  of  the  Covenant-head  of 
all  his  fpiritual  feed.  And  the  Apoftle  proceeds, 
in  the  12th  verfe,  to  reprefent  this  cafe  as  exactly 
parallel  to  the  woful  method  of  ruin  by  the  firjl 
man-,  that  it  is  juft  as  through  one  man  death  hath 
pa{Ted  upon  all  men,  as  having  all  finned  in  him. 
And,  according  to  the  nature  of  the  cornparifon,— 
as  the  recovery  is  through  one  Covenant  headfhip,  the 
ruin  muft  have  been  through  another  Covenanr-head- 
fliip':  That  the  Covenant  of  Works  having  been 
made  with  that  one  man,  not  only  for  himfelf,  but 
alio  for  all  his  natural  pofterity ;  they  all  finned  in 
him,  and  fell  with  him  in  his  firfi:  tranfgreflion. 

idly,  God's  Covenant-dealing  with  the  rirft  man 
as  a  -public  perfon,  appears  from  Rom,  v.  13,  14,  17. 
For  until  the  law,  Jin  ivas  in  the  world  ;  but  fin  is  not 
imputed  when  there  is  no  law'  Nevertheless  death 
reigned  from  Adam  to  Mofes,  even  over  them  that  had 
not  finned  after  the  fimilitude  of  J  dam's  tran/grejjton  : 
—Yor  if  by  one  man's  offence,  death  reigned  by  one  ; 
much  more  they  which  receive  abundance  of  grace,  and 
of  the  gft  of  righteoufnefs,  JJmll  reign  in  life  by  one, 
jftfus  Chriji* 

Until 


Covenant  of  Works.  73 

Until  the  law,  fin  was  in   the  world. That  fn 

Which  entered  into  the  world  by  one  man,  was  (till 
in  the  world:  It  was  lying,  in  its  guilt,  upon  the 
World  -,  being  the  world's  fin,  which  (as  hath  been 
obferved)  the  whole  world  of  mankind  had  commit- 
ted in  that  one  man.  It  was  fo  in  the  world  until 
the  law ;  all  along  till  the  external  difpenfation  of 
the  moral  law  by  Mofes,  above  two  thoufand  and  five 
hundred  years  after  the  entry  of  that  fin.  And  it 
Was  then  in  the  world,  fo  as  to  be  imputed  unto  all 
thofe  who  had  fprung  from  the  firfl  man ;  which 
could  not  have  been  the  cafe,  if  there  had  been  then 
no  law  for  the  ground  of  the  imputation.  But  the 
moral  law  was  otherwife  and  all  along  exifting,  be- 
fore the  fpecial  giving  of  it  by  Mofes;  as  a  law  which 
had  been  originally  impreffed  on  the  human  foul : 
And  confidered  as  a  law,  the  whole  of  which  was 
broken  in  the  one  fin  committed  by  the  firft  man  as 
a  public  perfon, — his  breaking  the  pofitive  precept. 

Thus,  though  there  was  no  external  difpenfation 
of  the  moral  law  from  Adam  to  Mofes  ;  yet,  never- 
thelcfs,  in  virtue  of  that  original  (late  of  this  law,— 
death  reigned  from  Adam  to  Mofes,  even  over  thofe  that 
had  not  finned  after  the  ftmilitude  of  Adams  tranf- 
grejjion.  And  this  cannot  mean  a  denying  only  the 
particular  ftmilitude  of  finning  as  he  did,  in  eating  the 
forbidden  fruit :  For  none  of  his  pofterity  could 
have  finned  in  this  manner ;  becaufe,  upon  his  com- 
mitting that  fin,  he  and  they  were  expelled  from  all 
future  accefs  to  any  tree  in  the  garden.  Yet,  while 
it  is  here  fignified,  t\\2itfo?ne  of  his  pofterity  had  not 
finned  after  the  ftmilitude  of  his  tranfgreflion ;  it  is 
plainly  fuppofed,  that  others  of  them  had  done  fo. 
And,  therefore,  the  Apoftle  could  only  mean  the 
general  fimilitude  of  his  finning  ;  or  of  his  finning 
perfonally  and  actually,  committing  an  actual  tranf- 
greflion. 

H  Where- 


74  A  View  of  the 

Wherefore,  by  them  that  had  not  finned  after  the 
fimiliiude  of  Adam's  tranfgreffion,  can  only  be  under- 
flood  infants  ;  fuch  as  had  not  arrived  at  a  capacity 
of  perfonal  and  actual  finning.  And  it  is  averted, 
that  death  reigned  even  over  thefe  ;  multitudes  whom 
death  had  fwept  away  in  infancy,  according  to  the 
common  ftate  of  generations :  But  particularly  re- 
ferring to  the  great  deftru&ion  of  the  old  world,  as 
alfo  of  Sodom  and  Gomorrah,  with  other  cities  of  the 
plain;  in  which  a  great  many  infants  must  have 
been  involved.  And  the  righteous  Judge  of  all  the 
earth  could  not  have  proceeded  in  that  manner  a- 
gainft  them,  but  upon  fome  guilt  which  they  were 
lying  under ;  while  death  couid  have  had  no  palling 
♦upon  them*  but  as  introduced  by  fin.  We  are, 
therefore,  neceiTarily  led  to  confider  the  death  which 
reigned  over  them,  as  Hill  the  demerit  of  the  firjl 
fin;  the  guilt  of  which  was  imputed  to  them,  from 
the  reprcfentation  which  had  been  made  of  them  in 
the  committing  of  that  fin. 

The  amount  of  the  whole  is,  that  by  one  man's  of- 
fence death  reigned  by  one :  By  the  one  offence  of  the 
one  tnan,  as  the  Covenant-head  of  all  his  natural  po- 
fterity,  death  reigned.  And  this  is  illuftrated,  as 
cxpreisly  Hated  in  a  parallel  with  the  abundance  of 
grace  and  of  the  gift  of  righteoufiefs — by  one  Jefus 
Chri/t.  In  the  context,  the  Apollle  ftated  the  great 
excellency  of  the  recovery  by  Jefus  Chrift;  as  the 
ruin  was  by  the  guilt  of  one  offence,  and  the  recovery 
is  from  the  guilt  of  many  offences  :  While  the  reco- 
very is  unto  a  much  greater  height  and  glory  of  hap- 
pinefs  than  had  been  originally  propoled  to  man. 
But  ftill  a  general  parallel  or  correfpondence  is  ex- 
prefsly  dated  betwixt  the  methods  of  ruin  and  re  cove- 
ry.  And  while  this  is  by  Jefus  Chrift  as  a  Covenant* 
head,  that  muft  have  been  by  the  fir  ft  man  in  the 
like  capacity. 

1$* 


Covenant  of  Works.  f  5 

%dly,  God's  Covenant-dealing  with  the  firft  man 
as  a  public  per/on,  appears  from  Rom  v.  14.  Who  was 
the  figure  of  him  that  was  to. come. — This  character, 
him  that  was  to  come,  did  fignally  belong  to  Jefus 
Chrift,  the  promifed  Meffiah.  He  faid  to  God  the 
Father,  in  the  counfel  of  peace  from  eternity ;  Lo,  I 
come,  to  do  thy  will  *.  Immediately  upon  the  breach 
of  the  Covenant  of  Works,  he  was  promifed  to  come 
for  repairing  that  breach  ;  as  the  bleffed  and  blefling 
Seed  of  the  woman.  The  promife  of  his  coming 
was  frequently  renewed ;  as  a  leading  article  of  what 
wras  written  in  the  law  of  Mofes,  and  in  the  Pro- 
phets, and  in  the  Pfalms  concerning  him :  Being 
the  principal,  and  a  (landing  matter  of  expectation, 
all  along  under  the  Old  Teftament  flate.  Through 
the  whole  courfe  of  that  difpenfation,  he  was  looked 
for  as  he  that  Jhould  come\;  literally,  the  Comer,  or, 
the  coming  One.  And  now,  under  the  New  Tefta- 
ment difpenfation,  he  ftill  bears  the  fame  character; 
with  an  ultimate  refpect  to  his  fecond  vifible  com- 
ing I  :  For  yet  a  little  while ',  and  he  that  fi> all  come  (the 
Comer i  the  coming  One)  will  come,  and  will  not  tarry  ||. 

Now,  the  firft  man  is  faid  to  have  been  the  figure 
of  him;  an  eminent  type,  or  pattern,  or  figurative 
reprefentation  of  him.  The  firft  man  was  i'o,  in  a 
perfect  diftinclion  from  all  other  mere  men.  And 
in  what  fenfe  was  he,  or  could  he  be  fo?  In  no  other 
imaginable  fenfe,  but  that  of  a  public  character  belong- 
ing to  each.  Jefus  Chrift  bears  the  character  of  a  Co- 
venant-head, reprefenting  all  his  fpiritual  feed  :  And 
the  firft  man's  having  been  the  figure  of  him,  muft 
therefore  mean, — that  this  man  bore  the  character 
of  a  Covenant-head,  reprefenting  all  his  natural  feed; 
that  he  did  fo  while  maintaining,  and  in  falling  from 
his  primitive  integrity. 

Athlyy 

*   Pfal.  xl.  7,  8.  f  Matth.  xi.  3.  ;       Luke  vii,  19,  2Q. 

\  A&s  i.  11. ;       Rev.  i.  7.  ||    Heb.  x.  37. 


?6  A  View  of  the 

4thly,  God's  Covenant- dealing  with  the  fir  ft  man 
as  a  public  per/on,  appears  from  Roin.  v.  iS.  There- 
fore, as  by  the  offence  of  one,  judgment  came  upon  all 
men  to  condemnation  :  Even  fo,  by  the  righteoufnefs  of 
one,  the  free  gift  came  upon  all  men  unto  jujlif cation 
of  life, — The  different  readings  in  this  verfe,  accord- 
ing to  the  margin,  are  of  no  material  confequence : 
Nor  is  there  any  neceflity  for  examining  the  pro- 
priety of  the  fupplements  which  are  made  by  repeti- 
tions from  the  16th  verfe. 

It  is  enough  here,  to  confider  the  oppofition  which 
is  ftated  betwixt  two  matters  of  the  greateft  imports 
ance;  condemnation,  and  jufl'ification.  On  the  one 
hand,  there  is  a  condemnation  of  all  men;  which  mud 
be  taken  in  a  natural  fenfe,  as  meaning  the  all  of 
Adam's  men.  On  the  other  hand,  there  is  a  juftifi- 
cation  of  all  men ;  which  mufl  be  taken  in  a  gracious 
fenfe,  as  meaning  the  all  of  Christ's  men.  The 
condemnation  of  the  one  body  of  all  men,  is  by  the 
offence  of  one ;  by  his  one  offence :  And  the  juflifica- 
tion  of  the  other  body  of  all  men,  is  by  the  righ- 
teoufnefs of  one ;  by  his  one  righteoufnefs.  There 
can  be  no  queftion  here,  but  the  fmgular  parties 
meant  are  thefrf  man  and  Jefus  Chrift.  And  uhile 
juftification  comes  by  the  one  righteoufnefs  of  Jesus 
Christ,  as  a  Covenant-head  of  all  who  are  graci-i 
oufly  juftified;  fo  the  condemnation  mull  have  come 
by  the  one  offence  of  the  firft  man,  as  the  Covenant- 
head  of  all  who  are  naturally  condemned. 

Sthly,  God's  Covenant-dealing  with  the  firft  man 
as  a  public  per/on,  appears  from  Rom.  v.  19.  For  as, 
by  one  man's  difobedience,  many  zuere  ??iade  firmer s  ;  fo, 
by  the  obedience  of  one,  fhall  many  be  made  righteous. 
— The  parallel  and  oppofition  which  had  been  ftated 
in  the  preceding  verfe,  between  the  firjl  man  and 
Jefus  Chriji,  is  continued  in  this  verfe  ;  but  with  a 
more  immediate  regard  to  the  Covenant-headihip  of 

each 


Covenant  of  Works,  77 

each :  While  the  condemnation  and  j unification  there 
mentioned,  do  fuppofe  and  proceed  upon  the  guilti- 
nefs  and  right  eoufncfs  here  meant ;  as  firfl  pafiing 
from  them,  feverally,  upon  their  feed.  And  the 
head  (hips  of  both,  from  which  only  ail  thefe  mat- 
ters can  be  derived,  are  here  let  forth, — as  mutually 
illuftrating  each  other. 

By  one  ?nan9s  dif obedience  many,  even  all  his  natu- 
ral feed,  vuere  wade  finners  ;  were  made  fcy  in  re- 
fpecl  ot  guiltinefs,  by  the  imputation  of  his  diibbe- 
dience  to  them :  For  in  no  fenfe  could  they  be  made 
finners  by  his  difobedience,  but  in  that  of  its  being 
reckoned  their  difobedience  in  him;  that  they  were 
made  finners,  by  their  clifobeying  in  his  difobeying 
as  their  reprefentative. — And  to  this  is  anfwerable 
the  oppofite  cafe;  that  by  the  obedience  of 'one ;  Jefus 
Chuiiyjhaii  many,  even  all  his  fpiritual  feed,  be  made 
righteous :  Made  (o,  by  the  imputation  of  his  obe- 
dience to  them ;  it  being  reckoned  their  obedience 
in  him,  by  their  having  obeyed  in  his  obeying  as 
their  reprefentative. — The  Covenant -headmips  of  the 
lingular  parties  here  referred  to,  are  therefore  equal- 
ly unqueftionable:  And  the  do&rines  of  both  are 
quite  infeparable,  in  the  Chritlian  religion. 

tthly,  God's  Covenant-dealing  with  the  firft  man 

as  a  public  pcrfon,  appears  from  1  Cor.  xv.  21,   22. 

For  fince  byi  man  came  death  y  by  man   came  alfo  the 

refurreclion  of  the  dead :  For  as  in  Adam  all  die,  even 

fo  in  Chrifl  J  hall  all  be  made  alive. 

Thefe  words  contain  a  glorious  aifurance,  that  in 
Chrifl  jhall  all  be  made  alive;  the  all  of  his  fpiritual 
feed.  He  is  the  Prince  of  life,  or,  (as  on  the  mar- 
gin)  the  Author  of  life  *  ;  of  all  their  new  and  blelfed 
life.  He  is  their  life  f .  His  mediatory  life  is  a 
public  life,  which  they  have  in  and  with  him ;  raifed 
up  together,  and  made  to  fit  together  in  heavenly  places, 

m 

*  Ads  ill.  15.  f  Col.  iii.  4. 


7^  A  View  of  the 

hi  Chrlji  Jcfus :  and  thus  they  have  to  fay,  as  he  is, 
Jo  are  we  in  this  world*, — It  is  through  him  and 
from  him,  that  they  have  a  life  pf  jtiftification  ;  a  life 
in  God's  favour  ;  jujl'ifi cation  cf  life,  living  as  juftifi- 
ed  perfons :  Thus  alive  in  law  ;  in  oppofition  to  their 
natural  eitate  of  being  dead  in  law,  under  condem- 
nation f.  It  is  through  and  from  him  that  they  have 
afpiritual  life;  fpiritually  quickened,  raifed  up  to 
walk  in  newnefs  of  life,  as  alive  unto  God  through  jfe- 
fus  Chriji  our  Lord :  In  oppofition  to  their  natural 
eftate,  of  being  dead  in  trefpaffes  and  fins  \.  It  is 
through  him  and  from  him,  that  there  comes  to  be 
a  bleffed  rcfurreclion  of  the  dead.  And  he  gives  un- 
to them  eternal  life ;  now  in  the  gracious  beginning 
of  it,  as  afterwards  in  the  glorious  perfection  of  it  ||. 
— But  he  is  the  head  of  all  this  life  unto  them,  only 
as  he  hath  become  a  head  of  righteoufnefs  unto  them : 
He  having  fulfilled  all  the  righteoufnefs  of  the  law 
for  them,  in  the  Covenant-repreientation  which  he 
made  of  them;  fo  that  his  rightecuxiiefs  becomes, 
their  righteoufnefs  in  him. 

And  this  New  Covenant  (late  runs  parallel  to  the 
Old  Covenant  flate  of  matters,  that  in  Adam  all  die ; 
the  all  of  his  natural  feed.  Ah  of  them  died  in  him, 
in  the  death  which  he  became  !ubjec~ted  unto  by  his 
fir  ft  fin.  They  all  became  liable  to  fpitirual  and  eter- 
nal death;  and  particularly  to  that  curfed  bodily 
death,  which  is  the  vifible  reprefentation  and  pledge 
of  ail  the  other  death  comprehended  in  the  penalty 
of  the  law.  He  thus  became  a  head  of  death  to  all 
his  natural  poflerity :  And,  in  the  nature  of  the 
thing,  as  well  as  according  to  the  parallel ;  this  mud 
have  been  through  his  having  become  a  head  of  w- 
righteoufnefs  to  them  :  He  having  broken  the  law, 
the  rule  of  righteoufnefs  as  the  condition  of  life,  in 

a  Co- 

*  Eph.  ii.  6.  ;    I  John  iv.  17.       f  Pfal.  xxx.  5.  ;   Rom.  v.  18. 
%  Rom  Yi*.  4,   11.;     Eph.  ii.  1.  jj  John  x.  2$. 


Covenant  of  Works.  Jp 

a  Coveftant-reprefentation  which  he  made  of  them  ; 
fo  that  his  unrighteoufnefs  became  their  unrighte- 
oufnefs in  him. — His  Covenant-headfhip  is  therefore 
as  unqueftionable,  as  that  of  Jesus  Christ. 

jthly,  God's  Covenant- dealing  with  the  firft  man 
as  a  public  perfon,  appears  from  i  Cor.  xv.  47.  The 
firft  man  is  of  the  earth,  earthy  '  The  fecond  man  is  the 
Lord  from  heaven. — As  to  the  two  mod  remarkable 
men  here  meant ;  the  firft  man  is  faid  to  be  of  the 
earth,  earthy :  His  body  having  been  formed  of  the 
duft  of  the  ground,  he  foon  fell  into  a  (late  of  frail- 
ty and  mortality,  for  returning  to  the  duft  ;  having* 
forfeited,  for  himfelf  and  his  pofterity,  all  the  hap- 
pinefs  which  had  been  promifed  in  the  Covenant 
made  with  him.  The  fecond  ?na?i  is  the  Lord  from 
heaven,  the  Lord  Jefus  Chrift :  Who  came  from 
heaven,  in  refpect  of  the  wonderful  manifeftation 
which  he  made  of  himfelf  on  earth  in  human  na- 
ture. 

Thefe  two  men  could  ftand  in  no  comparifon  with 
regard  to  their  per fonal  char aclers  ;  being  diftant  as 
heaven  and  earth,  and  different  as  God  and  a  crea- 
ture. They  appeared  on  earth,  in  periods  of  about 
four  thoufand  years  from  each  other ;  many  milli- 
ons of  men  having  intervened  between  them  :  Yet 
they  are  called  the  firft  and  fecond  man  ;  which 
mult  be  in  a  fenfe  that  cannot  admit  of  any  third 
man,  in  the  fame  order.  And  no  reafon  can  be 
conceived  for  fuch  defignations  of  them,  but  in  a 
public  characler  belonging  to  each  of  thefe  two  men; 
fuch  as  cannot  be  afcribed  to  any  third  man.  The 
fecond  man,  the  Lord  from  heaven,  unqueftionably 
bears  fuch  a  character  as  the  Covenant-head  of  all 
elect  men :  And  therefore  the  firft  man  mud  be 
confidered  as  having  borne  fuch  a  characler,  in  be- 
ing the  Covenant-head  of  all  mere  men.  No  o- 
ther  fenfe  can  be  put  upon  the  parallel  here  dated; 

and 


8o  A  View  of  the 

and  fo,  the  former  conclufion  comes  juftiy  to  be  re-* 
peated  ;  that  the  Covenant  head/hip  of  the  firft  man 
is  as  unqueftionable,  as  that  of  the  fecond  man  the 
Lord  from  heaven. 

§  III.  Upon  the  whole, — the  Covenant  of  Works 
mide  with  the  firft  man  tor  himfelf  and  all  his  na* 
tural  pofterity,  is  referred  to  under  the  character 
of  the  Old  Covenant ;  in  Htb.  xii.  24.  Jefus9  the 
Mediator  of  the  New  Covenant. 

The  one  Covenant  of  Grace  is  fpoken  of  in  Scrip- 
ture as  being  two  ;  Covenants  of  promife,  old  and 
new*.  But  this  is  only  with  regard  to  two  different 
adminiftrations  of  the  fame  one  Covenant  of  Grace, 
under  the  Old  and  New  Teftaments.  And  when  Je- 
fus  is  called  the  Mediator  of  the  New  Covenant ,  this 
may  have  a  Subordinate  refpect  to  the  new  admini- 
Jlration  of  it  by  the  Gofpel ;  as  making  a  more  open 
and  glorious  difplay  of  his  mediatory  character.  Par- 
ticularly, there  may  be  fuch  refpect  to  it  in  this  new 
administration, — as  diftinguifhed  from  what  is  called 
the  Sinaitic  Covenant :  About  which  various  things 
have  been  written,  not  confident  with  the  analogy 
of  faith,  or  the  general  flate  of  fcripture-doctrine  ; 
and  various  things,  the  felf-confiftence  and  fenfe  of 
which  feem  not  to  fall  within  the  compafs  of  hu- 
man underftanding.  But  this  is  not  a  place  for  en- 
tering into  that  fubject. 

Yet  the  one  Covenant  of  Grace  was  no  lefs  real- 
ly, however  differently,  adminiftered  under  the  Old 
Teitament  than  under  the  New.  Jefus,  the  Media- 
tor of  it  under  the  Gofpel,  was  no  lefs  really,  how- 
ever differently,  the  Mediator  of  it  under  the  legal 
difpenfation  ;  and  was  exhibited  as  fuch,  all  along 
from  the  revelation  made  of  him  and  it,  to  fallen 
man,  in  the  firft  promife.     When,  therefore,  the 

Covenant 

*   Eph.  ii.  12.;      Heb.  fill.  13. 


Covenant  of  Works.  8i 

Covenant  of  Grace  is  called  the  New  Covenant ;  this 
definition  can  bear  no  complete  fenfe,  but  as  refer- 
ring, principal  y  and  ultimately,  to  another  as  the 
Ola  Covenant,  abfolutely  different  fiorn  the  Cove- 
nant of  Grace  in  every  administration  of  it.  If  any 
juilice  be  done  to  the  language, — when  ye  fits  is,  in 
a  general  and  abfolute  manner,  called  the  Media- 
for  of  the  New  Covenant ;  it  muft  be  taken  as  pri- 
marily referring  to  an  Old  Covenant,  of  which  Jefus 
was  no  wife  a  Mediator.  And  this  can  be  no  other 
but  the  Covenant  of  Works  made  with  the  firfl:  man  ; 
unto  which,  as  broken,  the  Covenant  of  Grace  has 
fucceeded. — -And  while  we  can  now  make  no  proper 
account  of  the  Covenant  of  Works,  but  for  lead- 
ing us  forward  to  the  Covenant  of  Grace ;  we  can 
make  no  proper  account  of  the  Covenant  of  Grace, 
but  in  its  relation  to  the  Covenant  of  Works.  The 
doctrines  of  ihefe  two  Covenants,  in  the  public  ca- 
pacities of  the  two  Covenant-heads, — mud  be  whol- 
ly received  by  us,  or  wholly  rejected :  they  cannot9. 
coni'iiteiitly,  be  feparated  in  our  acknowledgment. 

SECT.     II. 

Of  the  Nature   of  God's    Covenant -dealing  with  the 
firjl  Man  as  a  public  P  erf  on. 

§  I.  The  divine  eftablifhment  with  mankind,  in 
the  firft  man,  is  what  the  Scripture  calls  a  law  *, 
being  naturally  a  Covenant-law.  But  it  is  not,  in 
Scripture;,  called  by  the  name  of  a  Covenant ;  if  not 
in  a  text  formerly  quoted,  they  like  men  (on  the  mar- 
gin like  Adani)  have  tranfgreffed  the  Covenant  f.  How- 
ever, it  is  moft  evidently  reprefented  in  Scripture, 
as  bearing  the  nature  of  a  Covenant. 

It  was  a  real  tranfa&ion  between  two  great  par- 

I  ties? 

*  Rom.  x.  5. ;  Gal.  ii.  21.         f  Hof.  vi.  7, 


82  A  View  of  the 

ties,  God  and  man;  moft  proper  parties,  though  in- 
finitely different, — man  as  nothing  to  God  :  Yet  the 
man  was  the  greateft  of  all  mere  men,  as  being 
wholly  an  upright  man ;  and  comprehending,  in 
himfelf,  all  mankind.  The  tranfaclion  was  upon  a 
fubj-ct  of  the  greateft  concern;  the  everlafting  hap- 
pinefs  or  mifery  of  mankind.  On  God's  part  there 
was  a  promt fe  of  eternal  life  ;  upon  the  undertaken 
condition,  on  man's  part  of  perfect  obedience  to  his 
law  :  With  a  penalty  of  eternal  death,  in  the  event 
of  difobedience.  And  nothing  more  could  be  ef- 
iential  to  a  proper  Covenant. — But  the  nature  of  this 
Covenant  of  Works  may  be  illuftrated,  by  contrait- 
ing  it  with  other  Covenants  mentioned  in  Scripture. 

§  II.  According  to  the  mod  general  fenfe  of  the 
word  Covenant  in  Scripture,  it  denotes  a  divine  or- 
dination and  eft abli foment  in  the  material  world. 
Such  was  God's  Covenant  with  Noah:  Eftablifhing 
with  him,  and  with  his  feed  after  him, — and  with  the 
fowl,  the  cattle,  and  every  bead  of  the  earth  ;  that 
all  rlefh  mould  not  be  cut  off  any  more  by  the  wa- 
ters of  a  flood,  that  there  mould  not  be  any  more 
a  flood  to  deftroy  the  earth  *.  Such  is  God's  Co- 
venant with  day  and  night,  eftablifhing  the  fuccef- 
fion  thereof  f.  And  fuch  is  God's  Covenant  for 
his  people, — with  the  beafts  of  the  field,  and  with 
the  fowls  of  heaven,  and  with  the  creeping  things 
of  the  ground  ;  eftablifhing  for  them,  a  fpecial  fu- 
periority  over  all  thefe  J. — But  as  no  undertaking 
party,  nor  any  fubject  of  undertaking,  belong  to  a 
Covenant  of  that  fort ;  it  can  admit  of  no  compa- 
rison with  the  Covenant  of  Works. 

§  III.  The  Scripture  reveals  the  precious  myftery 
of  the   Covenant  of  Grace ;    which  God  the  Father 

entered 
*  Gen.  ix.  9,  io,   ii.       f  Jer.  xxxiii.  25.       J  Hof,  ii.  1$. 


Covenant  of  Works.  83 

entered  Into,  from  eternity,  with  his  coeffential  Son, 
— as  to  become  one  of  the  people  in  a  ilate  of  in- 
carnation *.  And  there  is  a  fmgular  agreement  of 
this  with  the  Covenant  of  Works ;  as  a  fulfilling  the 
righteoufnefs,  and  a  fatisfying  for  the  brer.ch  of  the 
latter,  was  the  proper  condition  of  the  former.  But 
they  differ  infinitely,  as  to  the  character  of  the  un- 
dertaking parties  in  each  ;  differing  like  wife,  as  to 
the  ftate  and  number  of  thofe  for  whom  they  did 
feverally  undertake  :  While  the  Covenant 'of  Grace 
had  not,  as  it  could  not  have  any  penalty ;  becauie 
there  could  be  no  fuppofition  of  any  poflible  failure, 
on  the  fide  of  the  glorious  Undertaker. 

§  IV.  God  made  a  Covenant  with  Abraham,  con- 
taining promifes  of  great  bleffings  to  him  and  his 
feed ;  particularly,  an  inheritance  of  the  earthly 
Canaan  :  And  likewife  a  prefcription  of  duties,  to 
be  performed  on  his  part  f.  But  this  had  nothing 
of  the  nature  of  the  Covenant  of  Works  :  For  the 
performance  of  thefe  duties  was  not  required,  as  a 
condition  by  which  he  was  to  be  entitled  to  the  blef- 
fings promifed  ;  that  he  might  receive  them  as  not 
of  grace,  but  of  debt.  He  was  not  juftified  before 
God  by  works  :  The  promife  that  he  mould  be  the 
heir  of  the  world,  was  not  to  Abraham  or  to  his 
feed  through  the  law  ;  but  through  the  righteoufnefs 
of  faith  J.  It  was,  therefore,  a  peculiar  adminiftra- 
tion  of  the  Covenant  of  Grace  that  God  entered  in- 
to with  him  ;  by  which  he  was  fet  a  looking  forward 
to  the  promifed  Meffiah  and  his  righteoufnefs,  as  the 
great  object  of  his  confidence  and  hope  :  Not  mere- 
ly for  earthly  benefits ;  but  mainly  for  fpiritual  fal- 
vation,  to  be  fully  enjoyed  in  the  heavenly  Canaan  f|. 
And  his  works  of  obedience  were  no  wife  the  pro- 
curing 

*  Pfal.  Ixxxix.  3,  28.     f  Gen.  xv.  i,  2,  3,  7.;  xvil.  r, —  13. 
t  Horn.  iv.  2,  13.      ||  John  mi.  56.;  Heb.  xi.  13,-16. 


84  A  View  of  the 

curing  or  meritorious  caufe  of  his  enjoying  the  pror 
mifed  bleffings,  according  fo  the  tenor  of  the  Co- 
venant of  Works ;  but  they  were  the  gracious  con- 
fequence  of  his  believed  interell  in  all  thefe  blellings, 
upon  the  ground  of  the  Covenant  of  Grace. 

§  V.  God  made  a  Covenant  with  Tfrael  at  Sinai. 
Many  things  pertaining  to  the  Sinaitic  dirpenfation, 
with  many  erroneous  or  groundiefs  notions  which 
have  been  broached  concerning  it, — are  not  neceiia  y 
for  being  confidered  in  this  place.  But  the  follow- 
ing obfervations  may  be  rq ,  ;de  here  on  that  iubjeft. 

ijfi,  The  whole  moral  law  was  difpenfed  from  Si- 
nai, as  fummed'  up  in  ten  commandments  ;  by  a 
mod  awful  proclamation  which  the  Lord  made  of  it, 
and  bv  his  miraculous  writing  of  it  upon  two  tables 
of  flone :  Being  thus  difpenfed  as  a  Covenant-law », 
or  in  the  form  of  the  Covenant  of  Works  *, 

The  fame  law,  in  the  fame  form,  had  been  mate- 
rially imprefTed  upon  the  foul  of  upright  man  in  his 
Creation;  written  upon  the  flefhly  tables  of  his  heart: 
And,  all  along  till  now,  his  pofterity  had  been  na- 
turally under  it  as  the  law  of  a  broken  Covenant ; 
known  to  them,  in  the  remans  of  its  natural  im- 
preffion  upon  their  hearts.  But  now,  this  law  was 
brought  into  an  external  difpenfation,  and  in  a  per- 
fect ltate ;  it  ill  in  its  original  form  as  a  Covenant-law : 
According  to  the  declaration  which  God  made, 
contending  his  ftatutes  and  judgments  in  that  hw  ; 
which  if  a  man  do,  he  JJoall  live  in  them.  Mofes  was 
then  defcribing  the  righteoufnefs  which  is  of  the  law; 
Thai  the  man  which  doth  thefe  things  /hall  live  by  them ; 
Being  the  fame  Liw,  which  is  not  of  faith  ;  but  the 
man  that  doth  than  jhall  live  in  them. 

And  indeed,    as   may   be  explained  in   another 

place, 

*   Exod.  xx.  i, — 17-;  Dent.  iv.  13.;  ix.  9,  IF.;     Lev. 

sviii.  5.  ;         Ezek.  xx.  11,13,21.;   Rom.  x.  5.  J  Gal.  iii.  12. 


Cow  ant  of  Works.  8$ 

place, — the  mora!  law  doth  always  retain  its  Cove- 
hant-fcrm,  as  what  it  cannot  poflibly  be  diverted  of, 
in  every  natural  itate  of  it ;  or,  in  all  thofe  appre- 
henfions  of  it  which  are  natural  to  the  hearts  of 
men, — and  as  it  lies  in  any  (late  of  externa!  difpen^ 
fa i ion  :  It  never  is  nor  can  be  diverted  of  its  Cove- 
nant form,  but  unto  true  believers  in  Chriit ;  who 
are  blefled  with  a  fupernaturr.l  writing  of  it  in  ano- 
ther form  upon  their  hearts,  as  they  are  brought  to 
a  dependence  upon  his  fulfilling  of  it  for  them  in  its 
Covenant- form. 

idly,  In  difpenrng  the  moral  law  from  Sinai,  the 
Lord  was  not  renewing  the  Covenant  of  Works 
with  Ifrael.  It  was  not  capable  of  renovation,  as  it 
had  never  been  antiquated  for  one  moment.  It  was 
ft.il i  a  commanding  and  curfing  law,  upon  the  whde 
porterity  of  the  full  man  in  their  natural  ertate ; 
without  any  abatement  of  that  force  and  vigour 
which  it  came  to  have  upon  himfelf,  in  the  mor 
ment  of  his  fall  :  So  that  the  people  of  Ifrael  were 
naturally  in  a  Itate  of  actual  fubjeclion  to  its  carfe; 
not  only  as  breakers  of  it  in  their  firlt  Covenant- 
head,  but  as  likewife  chargeable  with  manifold 
breaches  of  it  in  their  own  perfons. 

And  a  fuppofition  of  God's  renewing  *  the  Cove- 
nant of  Works  with  them  at  Sinai,  would  imply 
fome  very  monltrous  abfurdities  :— That   God  had 

m 

*  The  renewing  of  a  covenant,  in  the  general  fenfe  of  that 
phrafe,  means  the  reviving  and  applying  of  a  former  engagement. 
But  there  could  have  been  no  peculiarity,  in  God's  renewing  the 
Covenant  of  Works  with  Ifrael  at  Sinai, — according  to  the^- 
ncral  fenfe  of  the  phrafe  ;  as  it  could  mean  no  more  than  the  work 
of  conviction,  which  finners  are  It  ill  brought  under  by  the  law: 
For  what  thing*  fcever  the  lanv  faith,  it  faith  to  thevi  nxiho  are  un- 
der the  laiu  ;  that  every  month  may  be  flopped,  and  all  the  naorld 
may  become  guilty  before  God.  A  fuppofition,  therefore,  of  Gotl'l 
renewing  the  Covenant  of  Works  with  Ifrael  at  Sinai,  in  any 
peculiar  manner, — could  only  mean  a  laying  afide  the  old  itatef 
and  fetting  up  a  new  ftate  of  that  Covenant. 


86  ^  View  c/  the 

firft  abfolved  them  from  the  original  curfe  of  the 
Covenant  of  Works,  and  all  its  original  obligation 
upon  them;  to  pave  the  way  for  their  entering  into 
it  with  him  of  new,  as  upon  terms  of  mutual  and 
abfolute  friendfhip :  That  the  law,  upon  this  fu- 
perfeding  of  all  its  former  claims,  was  then  defign- 
ed  for  giving  eternal  life  to  them ;  upon  condition 
of  their  future  and  perfect  conformity  to  it:  And 
that  God  did  hold  this  Co\enant-dealing  with  that 
linful  people,  abfolutely  incapable  of  compliance 
with  it ;  even  when  declaring  them  at  the  fame  time, 
over  and  qver,  to  be  an  unrighteous, — a  rebellious 
and  fliff-ne eked  people  *. 

The  truth  of  the  cafe  is, — -that  the  Covenant-law 
was  given  to  them  from  Sinai,  in  a  very  lingular 
manner  ;  with  peculiar  and  molt  tremendous  circum- 
ftances :  But,  as  to  the  nature  of  that  difpenfation 
of  the  law,  it  was  the  very  fame  which  ftill  takes 
place,  in  the  fcriptural  date  of  it, — with  regard  to 
all  the  members  of  the  viable  Church,  while  only 
bearing  that  character. 

3^/v,  The  people  of  Ifrael,  at  Sinai,  were  under 
an  administration  of  the  Covenant  of  Grace, — The 
adminiftration  which  had  been  made  of  it  to  Abra- 
ham, for  himfelf  and  his  feed,  was  dill  in  force  con- 
cerning them;  no  way  made  of  none  effect,  by  the 
law  now  difpenfed  unto  them  f .  The  paflbver  had 
been  instituted  about  three  months  before  ;  in  vir- 
tue whereof,  he  that  defrayed  the  firfi-born  in  E- 
gypt  did  not  touch  them:  By  which  they  were  di- 
rected to  a  dependence,  for  everlafting  falvation, 
upon  the  promifed  feed  of  the  woman,  as  their  pajf- 
cver  to  be  facrificed  for  them  ;  according  to  the  Cove- 
nant of  Grace  J.  And  in  the  preface  to  the  ten 
commandments,  the  Lord  exprefsly  revealed  him*. 

felf 

*  Exod.  Xxxii.  9. ;  xxxtii.  5,  6. ;  xxxiv.  9.;  Deut.  ix.  5,  6,  7. 
•\  Gal.  iii.  17.        J  Exod.  xii.  ;    1  Cor.  v.  7. 


Covenant  of  Works.  8j 

felf  to  them  as  their  God  and  Redeemer  *  ;  which  he 
was,  only  according  to  the  Covenant  of  Grace.  And 
the  moral  law  was  then  accompanied,  even  incor- 
porated with  a  fyftem  of  ceremonial  and  typical  or- 
dinances ;  particularly  of  facrifices,  typifying  the 
great  atonement  to  made  for  fin  by  the  death  of 
Chrift:  All  which  ordinances  were  full  ofgofpelto 
them,  according  to  the  Covenant  of  Grace.  And 
the  Lord  promifed  unto  them  upon  the  matter,  what 
was  more  exprefsly  promifed  afterwards ;  even  that 
fupernatural  writing  of  the  law  on  their  hearts,  in 
which  it  was  to  be  divefted  of  its  Covenant-form  to 
them, — remaining  only  as  a  rule  of  life  for  their 
fanctification,  while  justified  in  the  way  of  the  Co- 
venant of  Grace  f . 

4tbty,  Ifrael  was  formed,  at  Sinai,  into  a  peculiar 
people;  as  both  a  church  and  nation,  diltincl  from 
all  other  people:  And  God  renewed  with  them  his 
Covenant  for  them  with  their  fathers,  concerning 
their  poifeiTion  of  the  earthly  Canaan.  This  poffef- 
fion  was  to  be  held,  according  to  his  promife ; 
through  their  maintaining,  in  that  land,  the  whole 
fyftem  of  his  worfhip  and  laws, — in  the  ceremonial, 
and  typical,  and  judicial  ordinances  which  he  efta- 
blifhed  among  them  J.  But  in  that  peculiar  Cove-* 
nam,  there  was  an  adminiftration  to  them  of  the 
Covenant  of  Grace :  As  it  referred  typically  to  the 
heavenly  Canaan ;  the  poflefTion  of  which,  accord- 
ing to  other  typical  ordinances,  was  to  be  enjoyed 
upon  the  great  condition  to  be  fulfilled  by  the  un- 
dertaking Surety  of  that  Covenant. 

$thlyy  The  people  of  Ifrael  did  greatly  mi/lake  and 
mi/behave,  with  regard  to  the  whole  difpenfatiort 
which  they  were  then  brought  under .— -The  law, 
the  Covenant-law,  was  added,  becaufe  of  tranfgref* 

fmj 

*  Exod.  xx.  2.         f  Deut.  xxx.  6. ;  Jsr.  xxxi.  33* 
J  Exod.  xxxiv.  io, — 27.  ;  Levit.  xxyi. 


83  A  View  of  the 

/ton  ;  it  entered^  that  the  offence  might  abound*  ;  That 
the  offence,  in  the  tranfgreffions  of  that  law,  plight 
abound  more  than  ever  before, — in  the  knowledge 
and  acknowledgment  thereof.  That  law  was  there- 
fore  given  to  them,  for  ferving  the  fame  purpofe 
which  it  doth  ftill  ;  as  by  law  is  the  knowledge  of  Jin  f. 
It  was  to  ferve  for  discovering  to  them  th eir  natural 
ruin,  their  miferable  and  perifhing  condition  undrr 
the  broken  Covenant  of  Works  \  and  for  (hutting 
them  up  to  a  dependence  upon  the  remedy,  fet 
forth  to  them,  in  that  administration  of  the  Cove- 
nant of  Grace  which  they  were  then  likewife  blc^i 
with.  Their  proper  bufinefs  with  the  Covenant  iaw, 
was  therefore  j nit  the  fame  as  that  of  finners  ftill; 
while  the  fame  law  is  Itill  difpehfed  for  conviction, 
in  a  fubferviency  to  the  gofpel. 

But  the  body  of  that  people,  without  any  pro-* 
per  infight  into  the  myftery  of  the  Covenant  of 
Grace,  as  then  adminiftered  to  them, — did  under- 
take, moll  ignoran,tly  and  vainly,  to  fulfil  the  mo- 
ral law  in  its  Covenant-form  j ;  inftead  of  taking 
up  their  dependence  upon  the  real  and  abfolute  ful- 
filling of  it  by  the  great  Mediator,  which  was  fet 
forth  to  their  faith  by  the  inltituted  facrifiees.  And 
fo,  the  cire  was  then  the  fame  with  them  as  after- 
wards; that  I/rae'y  which  followed  after  the  law  of 
tight epufnefsy  hath  not  attained  to  the  law  of  righle- 
oufnefs :  Wherefore?  becaufe  they  fought  it  not  by  faith, 
but  as  it  Wi  re  by  the  works  of  the  law  ||. 

Upon  the  publication  which  was  made  of  the  iaw 
to  them,  they  faid, — all  that  the  Lord  hath  faid  we 
•will  do,  and  be  obedient :  And  the  Lord  anfwered, 
— they  have  well  faid,  all  that  they  have  fpoken ;  he 
could  not  but  approve  of  what  they  faid,  as  to  the 
matter  of  it,  even  a  full  conformity  to  his  law.    But 

he 

*   Gal.  iit\  19.;    Rom.  v.  20.  +    Rom.  iii.  20. 

\  Exod.  xxiv.  4,  7.         ||   Rom.  ix.  31,  32. 


Covenant  of  Works.  83 

he  immediately  added,  0  that  there  wasfuch  an  heart 
in  them  *  !   And  lb,  though  their  words  were  good, 
their  heart  was  not  right  with  him:    They  were  but 
going  about  to  eita:  lift}  their  owp  righteouinefs. 
The  law,  as  dilpenfed  from  Sinai,  was  or  iained  by 

an?eU  in  the  hand  of  a  Mediator  \. L   was  then 

ordained  through  a  ministry  of  angels,  in  the  tre- 
mendous circumftances  of  that  difpenfation.     If  the 
Mediator  in  whofe  hand  it  was  ordained   be  under- 
wood of  Mofes,  though  he  is  not  fo  called  any  where 
elfe  in  Scripture  ;  and  who  was  a  mediator  but  in  a 
very  partial  fenfe,  as  an  intervening  meflenger  betwixt 
God  and  the  people  :    Yet  he  was  to  be  confidered 
as  typica1  of  Jisus  Chrtst,  the  one,  complete,  and 
effectual   Mediator  of  the  New  Covenant.     It  HE 
therefore  was  not  immediately,  he  was  ultima  ely  meant, 
as  the  Meiiator'm  whofe  hand  the  lav  was  ordained. 
He  who   artenvards  afcended  on   h^h.   and    receive! 
gifts  for  men, — was  among   rhem   in  Sinai,  with    thou* 
fan  Is  of  angels  \  :  S  >  that  they  had  the  law  diipenfed 
to  them  in  the  hand  of  this  glorious  Mediator.    Nojj 
(as  immediately  fallows   the   fir  1  quotation  in  th;s 
paragraph),  a  mediator  is  not  a  meJiaror  of  one  ;    but 
God  is  one :   A  mediator  can  onty  be  between  pirties 
at  variance.     In  the  prefent  ca'e,  G  J  is  mention.  1 
as  one  party  ;    and,   feeing  a  mediator  is  fpoken  of, 
another  party  muft  be  underilood.     The  peop'e  of 
I  rael  were  the  other  party  ;   to  w'lom  the  law  was 
difpenfed    in  the   hand  of  th.it   Mediator,  the   one 
blefling  Seed  promifed   to  Abraham  ||       They  ha  I 
therefore  to  confider  him  as  the  great  M.d'anr  be- 
tween God  and  them  :    And  to  take  t  e  law  a>  in 
his  hand  ;   as  a  law  to  be  fulfilled  by  him   for  his 
people  in  its  Covenant-form,  even  to  an  undergo- 
ing all  the  penalty  of  it  for  than. But,  initead 

K  of 

*   Exod.  xxiv.  7.;  Deut.  v.  27,   29.  29.  f  Gal.  Hi,  19. 

%  Pial.  lxviii.  17,  18.  ||    oeu.  xxii.  18. 


go  A  View  of  the 

of  this,  they  themfelves  vainly  undertook  to  fulfil  it  % 
going  about  to  edabufh  their  own  rigQteouaiefs. 

§  VI.  There  is  a  covenant  of  men's  making  with 
God:  And  that  either  conjunctly  or feparaiely^  public 
or  private. 

i/l,  There  is  a  public  covenant  made  with  God  ; 
by  a  number  of  perfons  conjunctly,  in  a  Church- 
date  :  Which,  in  the  nature  of  it,  is  no  more  than  an 
explicit  and  formal  fclemnity  of  their  Chridian  pro- 
feffion,  on  particular  occafions ;  in  /wearing  it  t& 
ihe  Lord  of  hojh. 

It  is  eflential  to  the  character  of  Chridians,  in  a 
Church-date, — that  they  make  a  profeffion  of  their 
faith  in  Chrift,  and  obedience  to  him  :     Which  pro- 
fefTion,  if  properly  made    by  them,  muft  carry  in 
it  a   dated    oppoftion    to   the  errors    and   wicked- 
nefs  of  the  time  in  which  they  live.     And  the  fin-* 
gular  prevalence  of  thefe  evili,  in  fome  periods,  re- 
quires that  peculiar  folemnity  of  the  Chriftian  pro- 
felTion.     There  are  manifold    examples,    precepts, 
and  promifes  in  Scriptute,  warranting  and  requir- 
ing fuch  public  covenanting,— both  under  the  Old 
and  New  Tedaments;  a  particular  confederation  of 
which  belongs  not  to  the  prefent  defign.     It  may 
be  enough  here  that  a  reference   be   made  to  the 
practice  of  the  Jewifli  Church  in  the  days  of  Nehe- 
vxiah  :  When  upon  a  day  of  folemn  fading,  no  way 
by  Mofaicyl  or  legal  inditution, — and   fo   not  as  a 
Jewifh   Church,  but   fimply  as   a  church  ;  after  an 
Acknowledgment  of  public  fins,  they  faid, — and  becaufs 
of  all  this,  we  make  a  fire  covenant  *. 

Such  a  covenant  no  way  interferes  with  the  Co- 
venant of  Grace  ;  as  it  means  not  a  laying  any  new 
ground  of  dependence  and  expectation  before  God  : 

It 
*  Nehem.  ix.  38, 


Covenant  of  Works.  91 

It  only  means  a  folemn  avouching  of  the  Lord  and 
engagement  to  him,  upon  the  ground  of  his  Cove- 
nant of  Grace.  And  fo,  it  is  altogether  different 
from  the  Covenant  of  Works :  As  the  engagement 
unto,  and  performance  of  duties,  is  not  anv  condi- 
tion of  obtaining  life  from  God  ;  but  is  a  ccnfjquei  ce 
of  embracing  the  gift  of  life  in  the  Covenant  of 
(irace,  and  ofdetendence  on  the  promiles  of  that 
Covenant.  Salvation,  as  all  of  grace,  no  way  fuper- 
fedes, — but  mightily  enforces  the  ob  igations  of  ho- 
mage to  God,  in  all  Chrittian  duties. 

2d/y,  There  is  a  private  covenant  made  with  God, 
by  individual  pert'ons  ieparately  ;  what  is  called  per- 
fonal covenanting :  And  it  may  be  done,  by  taking 
held  of  God's  Covenant  of  Grace  and  vowing  uni- 
versal obedience  to  him, — in  a  written  and  fub- 
fcribed  deed.  Nor  doth  this  mean  any  more,  than 
a  formal  expreflion  of  that  engagement  to  God,  in 
a  dependence  upon  his  Covenant  of  Grace, — which 
belongs  to  the  exercife  of  faving  faith. 

Yet  there  is  a  reafon  to  apprehend, — that  this  way 
of  perfonal  covenanting  is  often,  if  not  moftly  mil- 
managed:  And  various  forms  of  fuch  a  perfonal  co- 
venant have  been  propofed  by  different  writers,  of  a 
tendency  to  miflead  Chriftians,— as  to  their  method 
of  dealing  with  God  about  their  fouls. 

If  the  perfonal  covenanting  be  fet  about,,  in  the 
caie  of  a  troubled  confcience,  as  a  mean  of  getting 
it  pacified,  under  an  apprehenfion  of  peace  and  ac- 
ceptance with  God, — yea,  as  a  mean  of  obtaining  a 
faving  intereft  in  Chrift:  Let  this  be  done  in  ever  fo 
evangelic  like  a  manner,  it  is  but  fome  fort  of  an  at- 
tempt to  repair  the  breach  of  the  Covenant  of  Works ; 
a  going  about,  however  fpecioufly,  to  eftablifh  the 
perfon's  own  righteoufnefs, — a  feeking  rightcquf- 
nefs,  as  it  were  by  the  works  of  the  law7.  For  ftill, 
the  perion  will  have  fome  refpecl  to  his  own  Cove- 

nantj 


02  A  View  of  the 

nant,  and  his  felt  attainment  as  to  proper  exercife  in 
inal  nig  it ;  as  the  immediate  ground  of  that  fettie- 
riieM  which  hit  ioui  is   brought  into,  about  his  lav. 

in g  interett  in  God's  Covenant  of  Gra:e. Then 

only  is  perional  covenanting  rightly  managed,  when 
a  perfon  is  thereby  devoting  him'elf  to  the  Lord  as 
his  God :  With  his  conscience  purged  from  guilt  and 
pacified,  by  faith's  application  of  the  blood  of  Chriif; 
1  lis  foul  at  reif  in  God,  according  to  the  New  Co- 
venant, about  all  his  fpirituai  and  everlaftirig  Con- 
cerns; and  his  heart  under  a  fweet  constraint  of 
Chriit's  believed  love  to  him  ; — with  a  fire  of  love 
and  gratitude  in  his  heart  to  Chriii,  taking  effect  in 
a  gracious  engagement  for  living  unto  him.  And 
perhaps,  for  guarding  againlr.  every  Old  Covenant 
way  of  it. — peifon.  1  covenanting  may  be  more  pro- 
perly reduced  to  pourings  out  of  the  heart  befoie 
God  in  prayer. 

§  VII.  There  is  a  covenant  of  mens  making  among 
themselves ;  as  that  betwixt  Abraham  and  Abimelecb*. 
And  this  was  a  covenant  according  to  the  drifted 
fenfe  of  the  word:  In  which  both  parties  were  of  the 
Tame  nature,  and  mutually  independent  of  each  o- 
ther  ;  the  party  to  whom  the  covenant  was  propofed 
being  at  liberty  to  chufe,  or  refuse  it. 

But  the  cale  was  extremely  different,  as  to  the  Co^ 
veriatit  of  Works :  In  which  the  parties  were  of  natures 
infinitely  diiiinct ;  and  the  man  was  in  a  ltate  of  ab- 
folute  dependence  on  God,  at  no  Lberty  to  chufe  or 
refufe  his  part  of  the  Covenant.  Yet  this  was  every 
way  confident  with  the  general  nature  of  a  covenant; 
as  it  means  a  promife  to  be  fulfilled,  upon  a  con- 
dition to  be  performed  :  Seeing  the  man's  confent 
was  efientially  implied  in  his  primitive  integrity; 
both  as  to  the  condition  required,  and  the  promife 

made. 

*   Gen.  xxi.  27,   32. 


Covenant  of  Works.  93 

fnade.  That  integrity  could  not  admit  of  any  choice, 
\  her  or  not  he  fhotild  obey  his  "Iord  Creator; 
and  as  little,  whether  or  not  he  mould  embr:  ce  the 
promifed  continuance  and  advarcjment  of  his  hap- 
pinefs;  Ail  luch  freedom  of  choice  being  anticipat- 
ed, by  a  conient  which  neceffarily  belonged  to  the 
uprigjitnefs  of  his  nature. 

SECT.     III. 

Cf  the  Propriety  of  God's  Covenant-dealing  with  the 
frrjl  Man,    as  a  public  Perfin. 

All  God's  ways  of  dealing  are  proper,  becaufe 
they  are  his  ways.  Whatever  he  doth  is  proper,  be- 
cause he  doth  it  ;  and  whatever  he  wills  is  proper, 
becaufe  he  wills  it:  For  he  is  a  God  of  truth,  and 
without  iniquity;  yifi  arid  right  is  be*.  But  a  pro- 
priety of  his  Covenant-dealing  with  the  fir  ft:  man, 
and  even  as  a  publ.c  perfon,  may  be  iikewife  Ou- 
ferved  in  the  very  nature  of  it.     As, 

§  I.  Man's  primitive  eftate  was  not,  yea  could 
not  be  defigned  for  his  ultimate  eftate. — He  had  the 
life  of  an  immaterial  and  immortal  foul,  to  endure 
for  ever  :  But  he  had  Iikewife  an  animal  life;  which 
could  not,  in  its  nature,  admit  of  eternal  duration. 
It  would  be  abfurd  to  fuppofe  an  eternity  of  eating 
and  drinking,  wich  other  carnal  exercifes  belonging 
to  that  kind  of  life ;  and  an  eternity  of  annual  pro- 
ductions from  the  earth,  for  ferving  thole  purpofes. 
Some  continuance  of  fuch  a  life,  with  him  and  his 
pofterity,  was  indeed  necellary  for  the  production  of 
all  the  human  kind.  But,  according  to  thatconfti- 
tution  of  which  God  was  freely  pleafed  to  make 
him,  it  was  no  lefs  necellary  that  this  way  of  life 

mould 

*  Deut.  xxxii.  4. 


94  A  View  of  the 

(hould  at  length  come  to  a  period :  That  he  mould 
be  advanced  to  an  immediate  enjoyment  of  God  for 
ever,  without  any  further  intervention  of  thofe  car- 
nal exe^ciies  which  belonged  to  his  animal  life. 

Yet  his  profpecl  of  this  advancement,  which  was 
even  a  natural  profpec>,  could  only  be  through  a 
courfe  of  perfect  obediei.ee  to  the  divine  will,  ac- 
cording to  the  law  of  his  creation;  while  God  mould 
be  rJeafed  to  continue  him  in  a  frate  of  trial,  before 
bringing  him  into  a  Hate  of  confirmation.  But,  by 
his  having  fuch  a  profpecl  upon  that  condition,  the 
law  of  his  creation  was  reai.y  a  Covenant  of  Works, 
And, 

§  II.  God  did  not  fee  meet  to  prodv.ee  all  man- 
kind at  once,  as  he  did  the  myiiads  of  angels:  But 
they  were  to  be  brought  into  being,  through  a  courfe 
of  fucceflive  generations  ;  and  the  hrft  man  was  to 
be  the  natural  root  of  the  whole.  I  was  therefore 
mod  proper,-— that  God's  lettiement  with  him,  a- 
bout  his  eternal  Hate,  mould  include  all  his  natural 
pofterity ;  as  being  all  in  his  lorns.  That  God 
{hould  have  gone  through  a  courfe  of  fuch  fetilements 
diftin&ly,  with  each  of  thofe  in  their  generations, 
making  a  new  Covenant  of  Works  with  each, — 
could  not  confift  with  any  apprehenfions  which  we 
can  have  of  the  divine  wifdom;  as  not  confiding 
with  their  (tate  of  propagation  from  the  fir  ft  man. 
And  therefore  it  was  mod  pioper,  that  their  natural 
root  mould  be  alfo  their  reprefenting  head  in  the 
Covenant  of  Works, 

§  III.  Suppofmg  that  all  the  individuals  of  man- 
kind could  have  been  brought  fucceflively  into  being 
without  origin.  1  fin  ;  and  that  God  had  been  to  deal 
with  thzmfeverally  (as  with  angels),  from  their  not  be- 
ing united  in  any  Covenant-flate  :  It  is  not  however 

fuppoieable, 


Covenant  of  Works.  9$ 

ftlppofeable,  that  he  could  defign  to  leave  the  whole 
human  kind,  more  than  the  who'e  angelic  kind,  to 
fall  into  and  perifh  in  a  (late  of  fin  and  mifery,  nor 
to  uphold  them  from  doing  fo,  more  than   a  1   the 
angels.     Thus,  there  Would  have  come  to  be  a  ftic- 
ceflion  of  one  fort  of  human  perfons  abfoluteiy  Jinlefs, 
and  another  fort  of  human  perfons  abfoluteiy  finful,-— 
all  on  the  fame  earth,  through  a  courfe  of  ages:  Per- 
fons vvhofe  conditions  would  have  been  fo  abfoluteiy 
different  and  oppofite,  as  could  have  admitted  of  no 
intermixture  in  human  fociety  ;  no  cohabitation  in 
one  world,   though  there  was  but  one  in  which  they 
c  ^uld  be  propagated !  It  was  therefore  mod  proper, 
that  the  world  mould  have  been  as  it  a&ua.ly  is; 
through  the  connection  of  ail  mankind  with  the  firft 
man  as  their  Covenant  head. 

And  this  actual  (late  of  mankind,  as  having  all 
finned  and  fallen,  by  one  common  ruin,  in  the 
breach  of  one  Covenant, — is  what  God  has  order- 
ed for  the  glory  of  his  abfolute  fovereignty,  as  alfo 
of  his  infinite  grace  and  wifdom;  in  a  fubfervience 
to  the  myfterious  recovery  of  fome,  by  one  common 
falvation,  upon  the  ground  of  another  Covenant: 
While  the  difference  betwixt  faints  and  finners,  in 
the  prefent  ftate  of  the  world,  is  not  abfolute  or 
perfect;  fo  as  to  exclude  their  affociations,  in  do- 
meftic  and  civil  fellowfbip. 


G  H  A  P. 


96  A  View  of  the 


CHAPTER      III. 


Of  the  Covenant  of  Works  in  its  natural  State. 

§  I.  f^OD  made  man  upright ;  in  a  (late  of  perfecl 
VjT  opposition  to  all  thole  fmful  inventions 
which  he  afterwards  fought  out  *.  God  created 
Than  in  his  own  image ;  in  knowledge,  righteoufnefs^ 
and  true  hohnefs\.  The  man  was  therefore  endued, 
in  his  creation,  with  a  knowledge  of  God's  will, 
according  to  all  the  extent  of  the  moral  law  ;  and 
in  a  (late  of  perfect  iLclination  towards  a  compliance 
with  it.  This  law  was  natural  to  him ;  it  was  an 
ingredient  of  his  upright  nature,  it  was  written  in 
his  heart,  it  was  interwoven  with  all  the  powers 
of  his  foul.  His  reafon  fully  dictated  this  law  to 
him ;  his  confeience  fully  ratified  it ;  his  will  did 
wholly  embrace  it;  and  all  his  affeclions  were  in  a 
perfect  conformity  to  it.— Such  was  the  original  ftate 
of  the  moral  law,  as  perfectly  impreiTed  on  human 
nature.  And  of  this  natural  impreflion,  there  are 
flill  fome  remains  on  every  foul ;  fo  that  the  Gentiles 
do  by  nature  the  things  contained  in  the  law, — which 
jhew  the  work  of  the  law  written  in  their  hearts  J. 

§  II.  Man  was  laid  under  the  moral  law  in  his 
creation,  not  limply  as  a  law  ;  colliding  only  of 
precepts,  with  a  penalty.  In  this  fimple  Itate,  it  was 
never  imprefTed  upon  him,  or  any  way  difpenled  to 
him,  for  one  moment.  It  was  originally  in  him  as 
a  Covenant-law,  a  Covenant  of  Works.  This  Cove- 
nant was,  immediately  after  his  creation,  bi ought 
into  a  very  new  itate  j    by  God's  bringing  him  to 

the 

*  Eccl.  v!I.  29.        f  Gen.  i,  27  j   Col.  ui.  10.  ;  Eph.  iv.  24. 
%   Rom.  !i.   14,    1^, 


Covenant  of  Works.  97 

the  left:  of  a  pofitive  precept :  But  it  was  not  in  this 
tranfaction,  that  the  moral  law  became  vefted  with 
a  Covenant-form.  It  was  in  man  originally,  as  a 
Jaw  which  could  have  given  life ;  carrying  in  it  this 
notification  about  the  works  of  it,  the  man  that  doth 
tbemfhall  live  in  them  * :  And  fo,  it  had  a  promife  as 
well  as  a  penalty;  making  it  a  Covenant  f. 

Accordingly,  the  moral  law,  in  the  remaining 
impremon  of  it  on  human  nature,— doth  flill  exhi- 
bit eternal  life  according  to  that  Covenant,  as  to  be 
obtained  by  the  deeds  of  the  law :  And  our  Lord 
fuftained  trie  truth  of  this  natural  dictate  concerning 
it,  when  he  faid, — if  thou  wilt  enter  into  life,  keep  the 
commandments  J. 

And  that  the  Covenant  of  Works  was  a  natural 
Covenant  to  the  firft  man,  an  ingredient  of  his  na- 
ture,— is  demonftratively  evident  from  the  natural 
flate  of  every  man's  heart.  There  is,  in  all,  a  na- 
tural marriage  and  attachment  to  the  law  as  a  Cove- 
nant, for  obtaining  eternal  life  by  their  obedience 
to  it.  But  no  fuch  thing  could  be  natural  to  any 
heart, — no  fuch  thing  as  legality,  or  legal  bias  to- 
ward a  doing  for  life,  in  oppofition  to  a  believing 
on  Chrift  for  life;  were  not  the  Covenant  of  Works 
fuch  a  natural  Covenant  as  hath  been  declared. 

§  III.  The  Covenant  of  Works,  confidered  in  its 
natural  ftate,  was  not  made  with  the  firft  man  as  a 
public  perfon.  He  was  conftituted  as  the  Covenant- 
head  of  all  his  natural  pofterity,  by  a  pofitive  dif- 
penfation  which  God  brought  him  under  immedi- 

L  ateiy 

*  Gal.  ili.  12,  21. 

i-  There  was  never  any  iaw  given,  which  could  give  life  to 
/»/5//man:  But  fuch  was  the  law  given  to  innocent  man  ;  having 
become  iveak  for  that  purpofe  onjy  through  ih$  flcsh%  the  corrup- 
tion of  his  nature,  Row.  viii.  3. 

%  Matth.  xix.  1 6,  17.  -; 


qH  A  View  of  the 

ately  after  he  Was  created ;  fo  that  this  public  ftate 
of  the  Covenant  of  Works  was  not  natural  to  him : 
It  was  not  a  natural  dictate  of  his  reafon  and  con- 
fcience;  but  wholly  founded  in  that  pofitive  difpen- 
fation.  He  was  naturally  under  the  Covenant  of 
Works  in  a  private,  lfate,  only  for  himfelf :  As  his 
being  the  natural  root  of  his  pofterity  could  not 
necejfarlly  infer,  that  he  mould  be  alfo  their  Cove- 
nant-head.— Accordingly,  he  fell  from  his  public 
character  of  Covenant-headfhip,  by  breaking  the  po- 
fitive precept:  Whereas,  if  that  character  had  been 
natural  to  him,  or  had  belonged  to  the  natural  (late 
of  the  Covenant  of  Works  ;  he  could  not  have  fal- 
len from  if,  but  by  an  entire  deftruction  of  the  Co- 
venant-law in  his  heart, — even  a  deftruction  of  his 
rational  nature.  The  natural  imprellion  of  that  law 
on  his  heart,  could  not  dictate  his  being  thereby  in 
any  public  ftation  ;  more  than  the  remains  of  it  in 
each  of  its  pofterity,  can  dictate  their  being  feveral- 
ly  in  any  fuch  condition. 

§  IV.  The  fir  ft  man  was  endued  with  a  fufficient 
capacity,  for  fulfilling  the  righteoufnefs  of  that  Co- 
venant-law under  which  he  was  made.  There  was 
no  defect  in  his  knowledge  of  it ;  and  no  defect  in 
his  inclination  toward  it,  nor  any  contrary  principle 
in  his  nature:  So  that  he  had  a  fufficient  capacity  of 
foul,  for  maintaining  a  courfe  of  perfect;  obedience 
to  this  law ;  while  he  had  a  fufficient  capacity  of 
body,  for  all  external  actions  belonging  to  that  obe- 
dience. He  was  then  in  a  full  capacity  for  all  the 
moral  exercifes  of  a  fpiritual  life  ;  fuch  as  healthy 
and  vigorous  men  are  Mill  in,  for  all  the  natural  ex- 
ercifes of  their  animal  life, — according  to  their 
pleafure. 

§  V.  This  fufficient  capacity  which  man  was  en- 
dued 


Covenant  of  Works.  99 

clued  with,  as  a  habit  of  his  foul,  was  not  fufHcient 
for  an  aclual  maintaining  of  his  integrity  :  He  more- 
over needed  a  continual  and  unremitted  influence 
of  divine  power  on  his  foul,  for  carrying  out  the 
habit  into  exercife  9  as  to  every  particular  act  of  obe- 
dience. 

This  arifes  from  the  necefTary,  abfolute,  and  im- 
mediate dependence  of  all  things  on  God.  He  is 
above  ally  and  through  ally  and  in  all :  He  giveih 
(continually  giveth)  to  all  life9  and  breath,  and  all 
things  :  For  in  him  we  live  and  move9  and  have  our 
being  *.  As  no  creature  hath  a  felf-exiflcnce9  fo  no 
creature  hath  a  felffivfficiency  for  even  one  moment's 
prefervation  of  its  exigence;  nor  even  for  the  draw- 
ing of  one  breath,  or  the  performing  of  any  one 
motion,-— as  of  itfelf.  God's  enduing  of  creatures 
with  habits,  leaves  them  frill  under  a  neceiTity  of  the 
continual  and  immediate  influence  of  his  power,  for 
an  actual  exercife  of  thefe  habits, 

So  it  is,  in  all  the  concerns  of  human  life.  As 
we  cannot  for  a  moment  be  of  ourfelves,  we  cannot 
for  a  moment  aft  of  ourfelves  5  or  other  wife  than  as 
continually  fubfifting  in  God,  and  confiding  by 
him  f.  We  are  in  a  continual  dependence  every 
moment  upon  the  God  who  made  us,  for  maintain- 
ing us  both  in  being  and  acting.  And  to  entertain 
any  different  apprehenfions  of  God,  is,  upon  the 
matter,  to  exclude  him  from  his  own  world;  from 
his  continual  preferving  and  governing  of  all  his 
creatures,  and  all  their  actions  :  As  if,  upon  endu- 
ing them  with  habits,  he  had  only  to  behold  how 
they  will  exercife  the  fame  ;  without  any  need  of 
his  influence  upon  them  for  doing  fo,  or  without 
any  dependence  on  him  in  their  actings.  The  Su- 
preme Being  mud  frill  be  the  firft  caufe,  and  an 

immediate 

*  Eph.  iv.  6.  ;       Aas  xvii.  25,   28.  f  Col.  i.  17. 


j oo  A  View  of  the 

immediate  caufe,  of  all  effects  in  the  world  which 
he  made  and  upholds, — as  of  him,  and  through  him, 
and  to  hi,m,  are  all  things  *  ;  yet  without  being  the 
author  of  creature-evil,  about  the  moral  circum- 
ftances  of  thefe  effects. 

But  this  divine  influence  upon  the  actual  exercife 
of  a  good  habit,  is  wholly  a  matter  of  God's  fbve- 
reign  pleafure.  He  cannot  withdraw  tfye  good  ha- 
bit once  beftowed,  without  fome  provocation  by 
the  creature  for  doing  fo  ;  as  this  coali  not  confift 
with  his  own  unchangeable  goodnefs :  But  he  can 
fuperfede  or  fufpend  that  immediate  influence,  for 
carrying  out  the  habit  into  proper  exercife, — ac- 
cording to  his  abfolute  fovereignty.  An<i  the  ra- 
tional creature  fuffers  no  defect  in  this  cife,  but 
fuch  as  lies  in  a  wrong  turn  of  his  own  free  plea- 
fure, 

§  VI.  While  man  waa  upright  in  his  primitive  e- 
ilate,  he  was  likewife  fallible.  Natural  infallibility 
is  a  diftinguifhing  prerogative  of  Godhead  :  and? 
therefore,  could  not  be  made  a  natural  property  of 
any  creature.  The  angels  were  naturally  fallible  ; 
and,  accordinglv,  many  of  them  foon  fell.  The  on- 
ly infallibility  which  is  competent  to  rational  crea- 
tures, made  upright,— -is  what  the  Lord  gracioufly 
fuperadds  to  the  integrity  of  their  natures  :  When 
he  is  pleafed  to  bring  them  under  a  fovereign  con- 
ititution,  for  eftablifhing  and  upholding  them  in  their 
integrity  ;  or  to  bring  them  into  a  ftate  of  confirma- 
motion*  So  it  was  that  he  appears  to  have  dealt  with 
all  the  angels  now  in  heaven, — immediately  upon 
their  not  concurring  in  the  very  early  apoftafy  which 
was  made  by  many  once  of  their  number.  And  this 
confirmation  bears  an  affurance  to  the  upright  crea- 
ture, endued  with  a  capacity  of  (landing, — that  the 

divine 

m.  xi.  *6. 


Covenant  of  Works.  \o\ 

divine  influence,  through  which  only  this  capacity 
can  be  (till  exerted  unto  an  actual  {landing, — fhall 
never  be  fuperfeded  or  fufpended ;  and  that,  thus, 
he  fhall  never  be  left  to  fall. — But  fuch  a  confirma- 
tion and  affurance,  though  beftowed  upon  the  re- 
deemed from  among  men,  did  not  belong  to  man's 
primitive  eftate. 

§  VII.  Had  the  firft  man.  been  continued  under 
the  Covenant  of  Works  at  large,  according  to  its. 
natural  ftate;  his  fituation  would  have  been  extreme- 
ly difficult  and  hazardous.  Ke  muft  have  been  in  a 
fallible  condition,  equally  and  immediately  as  to  e- 
very  article  of  the  moral  law ;  with  a  tempting  devil 
ready  to  catch  at  every  opportunity  againft  him. 
He  muft  therefore  have  been  in  a  ftate  of  liablenefs 
to  fuccefsful  temptation  in  every  place,  and  at  every 
time,  with  regard  to  every  fin.  His  hazard  of  this 
would  have  been  at  all  hands,  on  all  occafions;  ac- 
cording to  the  multiplicity  of  objects  continually  en- 
compaffing  him,  which  might  have  been  ufed  as 
matters  of  temptation.  And  fuppofmg  that  this 
might  have  been  the  cafe  through  all  the  courfe  of 
the  animal  life  in  this  world,  never  to  be  bi  ought  to 
a  ftate  of  confirmation  during  that  manner  of  life ; 
he  muft  have  been,  for  n>any  years,  for  ages,  in  a 
ftate  of  continual  jeopardy, — without  one  moment's 
refpite  from  the  danger  of  falling. 


CHAP- 


Xo2  A  View  of  the 

CHAPTER      IV. 

Of  the  Covenant  of  Works  in  its  pofltive  State. 

§  J-  r  |  1HE  Covenant  of  Works  was  not  left  with 
X  the  firfl  man  in  its  natural  flate,  but  was 
brought  into  a  pofitive  flate;  by  the  difpenfation  of 
a  pofitive  law,  about  the  tree  of  the  knowledge  of 
good  and  evil.  As  hath  been  formerly  confidered  *, 
— his  fulfilling  of  that  pofitive  law  was  made,  to 
him,  the  immediate  condition  of  the  Covenant  of 
Works.  The  whole  concerns  of  his  life  and  death 
were  brought  to  turn  immediately  upon  the  hinge  of 
his  not  eating  or  eating  of  the  fruit  of  that  tree.  The 
determination  expreffed  to  him,  in  the  day  that  thou 
eateft  thereof  thou  fhalt  furcly  die, — could  not  be  un- 
derflood  by  him,  but  as  meaning  an  affurance  of  that 
being  the  cafe, 

§  II.  The  Covenant  of  Works  was  very  quickly 
turned  into  that  pofitive  flate  unto  the  firfl  man.  It 
was  on  the  very  day  of  his  creation  :  And  the  pofi- 
tive law  appears  to  have  been  given  to  him,  fo  foon 
as  he  was  formed  into  the  flate  of  a  rational  agent. 
There  is  no  reafon,  as  it  doth  not  feem  confident 
with  an  uniformity  of  God's  precedure  concerning 
him, — to  fuppofe  that,  when  fo  formed,  he  was  for 
one  moment  in  a  private  Jlation,  under  the  Covenant 
of  Works  as  merely  a  natural  Covenant;  or  could 
have  his  firfl  obedience  to  perform  under  it  in  that 
character  :  But  his  very  firfl  outfetting  in  an  active 
obedience  to  his  LoRD-Creator,  was  to  be  in  main- 
taining a  regard  unto  the  pofitive  law  then  given 
to  him. 

§  HI. 

*  Chap.  I.     Sea.  III.     §  V,  VI. 


Covenant  of  Works.  103 

§  III.  By  this  pofitive  law,  or  the  fpecial  form 
which  the  Covenant  of  Works  was  thus  brought  in- 
to ;  the  firft  man  was  put  into  the  ftate  of  a  public 
per/on,  a  Covenant-head  of  all  his  natural  pofterity. 
It  is  evident  that  God's  dealing  with  him,  on  that 
occafion,  was  a  dealing  with  mankind  in  him  *  ;  as 
being  all  reprefented  by  him,  not  naturally,  but  in 
that  pofitive  ftate  of  the  Covenant  of  Works.  Ac- 
cordingly, bis  finning  came  to  be  their  finning  in  him; 
by  his  dtfobedience  they  were  madefinners9  and  in  him 
they  died  f .  But  this  was  peculiar  to  his  fr/lfn,  of 
eating  the  forbidden  fruit :  This  being  the  only  fin 
which  he  was  liable  to  a  committing  of  as  his  firji  fin; 
and  in  the  committing  of  which  he  fell  from  his  Co- 
venant-headfhip,  while  it  was  the  only  fin  commit- 
table  by  him  in  that  capacity. 

§  IV.  This  pofitive  ftate  of  the  Covenant  cf 
Works,  is  wholly  a  matter  of  revelation.  The  firft 
man  had  not,  nor  could  have  any  natural  apprehen- 
fion  of  it, — or  of  any  evil,  in  eating  the  fruit  which 
was  forbidden :  Becaufe  the  evil  of  doing  fo  had  no 
reafon  for  it  in  the  nature  of  the  thing,  but  only  in 
the  mere  good  pleafure  of  God ;  which  he  could  not 
know  but  by  a  revelation  of  it  to  him,  when  he 
was  created.  And  this  revelation  was  exprefsly  made 
to  him  fo  foon  as  his  underftanding  was  formed  for 
receiving  it. — Nor  could  we  have  any  notion  of  this 
whole  matter,  otherwife  than  by  a  revelation  which 
is  made  of  it  to  us.  The  Covenant  of  Works>  ac- 
cording to  its  natural  ftate,  has  a  place  in  the  natu- 
ral dictates  of  reafon  and  confeience :  But  the  pofi- 
tive ftate  of  it,  in  God's  dealing  with  the  firft  man, 
is  wholly  a  matter  of  divine  teflimony  in  the  Scrip-* 
tures. 

§v, 

*  Chap.  I.   Se«.  II.  j  VI.         f  Chap.  II.  Sea.  I.  J  II. 


io4  A  View  of  the 

§  V.  God's  bringing  the  Covenant  of  Works  in- 
to that  pofitive  and  revealed  ftate,  was  a  moft  favour- 
able difpenfation;  containing  a  very  eminent  dif- 
play  of  his  singular  goodness.     For, 

l/?,  By  the  pofitive  (late  of  the  Covenant  of  Works 
with  the  fir  ft  man,  there  was  a  mod  favourable  a- 
bridgment  of  his  natural  fallibility \  As  hath  been  ob- 
served, this  fallibility  was  at  large,  according  to  the 
whole  extent  of  the  moral  law.  He  Was  in  a  ftate 
of  very  hazardous  liablenefs  to  fuccefsful  temptation, 
as  to  every  duty, — and  every  where,  and  every 
moment ;  fo  long  as  he  fhould  not  be  brought  into 
a  ftate  of  confirmation.  But,  by  the  aforefaid  po- 
fitive difpenfation,  his  fallibility  was  confined  >  at  firft 
inftance,  to  the  (ingle  point  of  his  behaviour  about 
the  forbidden  fruit.  The  alTurance  given  him,  that 
in  eating  he  (hould  die^ — could  mean  nothing  lefs, 
than  that  in  not  eating  he  (hould  not  die:  That  all  his 
hazard  of  dying  was  confined  immediately,  to  his 
eating  ;  and  fo,  that  all  his  hazard  of  finning  was 
likewife  confined,  immediately,  to  the  committing 
of  that  fin. 

Thus,  he  was  brought  into  a  conditional  ftate  of 
confirmation^  with  regard  to  the  whole  moral  law.  He 
was  not  in  any  hazard  of  being  fuccefsfuliy  tempted 
to  any  breach  of  it,  but  in  and  through  a  breaking 
of  the  pofitive  precept;  while,  in  breaking  of  this, 
he  would  become  a  breaker  of  that  whole  law.  And 
fo,  upon  condition  of  his  not  breaking  the  pofitive 
precept,  and  the  moral  law  in  it, — -he  was  confirmed 
againft  any  immediate  breach  of  this  law  ;  that, 
however  much  he  could  be  tempted  to  tranfgrefs  a- 
ny  article  of  it,  the  temptation  could  not  be  fuccefs- 
ful:  God  being  gracioufly  engaged  by  the  pofitive 
difpenfation,  in  the  very  nature  of  it, — never  to  fuf- 
pend  the  divine  influence  through  which  he  would 

aclually 


Covenant  ^  Works,  105 

actually  ftand  as  to  all  moral  duties ;  fo  long  as  he 
ihoiild  not  fall,  by  eating  the  forbidden  fruit. 

And  the  confining  of  his  hazard  immediately  to 
that  point,  was  particularly  favourable  ;  as  he  muft 
thus  have  always  feen  where,  and  where  only  his 
hazard  did  lie :  And  that  he  was  in  no  hazard  ot 
death,  through  a  being  fuccefsfully  tempted  to  ai  j 
fin,  fo  long  as  he  mould  keep  clear  of  the  forbidden 
fruit.  It  was  likewife  particularly  favourable., — that 
the  tefl  which  he  was  thus  brought  under  of  abfolute 
fubmifTion  to  the  mere  will  of  God,  was  the  eajlefi 
imaginable  :  An  abftaining  from  the  fruit  of  a  parti- 
cular tree,  which  had  no  particular  excellency  in  it; 
and  which  he  could  never  find  the  fmalleft  need  of, 
being  otherwiie  moll;  abundantly  fupplied  by  many 
trees  in  the  garden. 

2d/y,  By  the  pofitive  ftate  of  the  Covenant  of 
Works  with  the  fir  ft  man,  there  was  a  mod  favour- 
able confinement  of  human  fallibility — immediately  to 
himfelf.  As  he  was  the  Covenant-head  of  all  his 
natural  pofterity,  their  (landing  or  falling  was  to  be 
immediately  in  him.  In  his  falling,  all  of  them  fell ; 
and  if  he  had  flood,  all  of  them  would  have  ftood 
alfo.  It  is  grofsly  abfurd,  as  abfolutely  inconfiftent 
with  his  Covenant-reprefentation, — to  imagine  that 
any  of  them  could  have  been  left  to  fall,  but  in  and 
through  his  falling  ;  or  that  any  of  them  could  have 
been  left  to  a  finning  for  themfelves,  without  firft 
finning  in  him. 

Had  he  ftood  out,  in  fulfilling  the  righteoufnefs 
of  the  Covenant  which  he  was  under,  and  which  they 
were  under  in  him  ;  had  he  fo  ftood  till  he  had  been 
brought  into  a  ftate  of  confirmation,  the  condition 
of  that  Covenant  being  fulfilled :  All  his  pofterity 
muft  have  been  confirmed  in  and  through  him,  ac- 
cording to  the  efTential  nature  of  the  Covenant;  they 
having  to  (land  in  a  ftate  of  confirmation,  upon  the 

M  fulfilled 


io6  A  View  of  the 

fulfilled  condition  of  his  Covenant-righteoufnefs,, 
They  would  have  been  as  much  obliged  as  ever  he 
was,  to  maintain  a  perfect  conformity  to  the  moral 
law^  (the  law  of  the  pofitive  precept,  in  the  cafe 
fuppofed,  being  come  to  an  end)  ;  and  would  have 
as  perfectly  done  fo:  Yet  not  a  conformity  to  it  as 
a  Covenant- law,  but  only  as  a  rule  of  righteoufnefs. 
For  their  flanding  in  a  ftate  of  confirmation,  as  ac- 
tually and  abfolutely  entitled  to  eternal  life,  would 
have  been  (till  upon  the  ground  of  the  fulfilled  con- 
dition of  the  Covenant  in  his  public  righteoufnefs ; 
not  on  that  of  any  perfonal  righteoufnefs  of  their 
own,  which  could  not  have  come  in  for  any  fhare  in 
the  condition  of  that  Covenant. — ^nd  fo,  the  cafe 
would  have  been  parallel  to  what  actually  takes  place 
in  the  New  Covenant ;  with  regard  to  the  glorious 
Head  of  this  Covenant,  and  his  fpiritual  feed. 

2)dly,  By  the  pofitive  ftate  of  the  Covenant  of 
Works  with  the  firft  man,  his  ftate  of  trial  was  de- 
termined to  an  early  conclufion.  The  angels  were 
at  fir  it  in  a  ftate  of  trial.  But  this  was  for  a  very 
fhort  time, — for  a  few  days  at  mod  ;  many  of  them 
having  fallen  before  the  fixth  day  of  the  creation  was 
over,  though  they  appear  to  have  been  created  but 
on  the  fecond  # :  Immediately  upon  which,  all  the 
reft  were  put  into  a  ftate  of  confirmation.  And  it 
is  not  reafonable  to  fuppofe,  that  God  could  defign 
to  deal  more  feverely  with  the  firft  man ;  by  conti- 
nuing him,  for  any  long  time,  in  his  ftate  of  trial. 

Moreover,  from  the  nature  of  that  difpenfation 
which  he  was  under, — his  ftate  of  trial  muft  have 
been  over,  fo  foon  as  he  could  have  no  further  con- 
cern with  the  tree  of  the  knowledge  of  good  and  e- 
vil.  And  this  might  have  been  different  ways:  By 
God's  being  pleafed  to  difpofe  of  him  at  a  diftance 

from 

*  Pfal.  civ,  4. 


Covenant  of  Works.  107 

from  it ;  or  to  blaft  it,  as  he  once  did  a  fig  tree, 
caufing  it  to  become  barren. 

Befides,  according  to  the  nature  of  that  difpen- 
fation  which  he  was  under, — man's  flate  of  trial  was 
to  have  been  over,  before  he  could  have  any  off- 
fpring.  For  the  entry  of  fin  into  the  world,  through 
a  breach  of  the  Covenant  of  Works,  could  not  have 
been  by  any  of  them  at  fir  ft  inftance;  but  only  by 
him  with  whom  that  Covenant  was  made :  And 
none  of  them  could  be  in  a  ftate  of  confirmation, 
while  he  continued  in  a  ftate  of  trial :  And  it  could 
not  have  confided  with  any  revealed  meafures  of  the 
divine  equity,  that  they^  continuing  upright,  mould 
have  been  left  to  an  uncertain  dependence  on  his  doing 
fo  ;  or  to  have  perifhed,  in  a  ftate  of  perfonal  inno- 
cence, by  his  fault, — when  they  were  come  to  act 
for  themfelves.  From  fuch  confiderations  it  appears, 
that,  in  the  nature  of  the  cafe,  his  ftate  of  trial  was 
then  determined  to  an  early  conclufion, 


CHAPTER     V. 

Of  the  Breach  of  the  Covenant  of  Works. 

AN  account  of  that  moft  important  and  difmai 
event,  is  given  in  the  third  chapter  of  Genefis* 
It  is  not  propofed  here,  to  explain  all  the  particulars 
of  that  account.  Much  lefs  is  it  propofed,  to  med- 
dle in  fome  curious  queftions  which  have  been  ftarted ; 
about  the  particular  kind  of  ferpent  there  mention- 
ed, with  the  character  given  of  it, — as  alfo,  about 
its  original  form  and  pofture  :  And  about  how  the 
woman  could  be  impofed  upon  (while  innocence 

could 


io8  A  View  of  the 

could  not  admit  of  her  being  terrified),  by  the  un- 
natural novelty  of  a  ferpenr's  fpeaking.  It  becomes 
us  to  scquieice  in  the  divine  teitirnony,  of  what  was 
then  ih.  itate  of  matters;  without  dealing  in  vain, 
enquiries,  about  how  it  could  be  fo.  And  the  fol- 
lowing- things  are  fubmkted  to  confideration. 

5  I.  The  breach  of  the  Covenant  of  Works  was 
very  tarty  Immediately  upon  its  being  made  with 
the  ;v/77,7,  the  woman  was  formed  out  of  him:  And 
this  wits  on  the  hxth  day  of  the  creation  ;  that  very 
day,  inhle  and  female  created  he  them*.  After  the 
divine  eflabiifliment  with  them,  as  the  Covenant  was 
made  with  both, — there  is  no  inftance  recorded  of 
any  morai  acting  on  their  part,  before  the  breach  of 
the  Covenant;  this  appears  to  have  been  the  very 
firft  ftep  of  their  actual  dealing  with  God  as  their 
Sovereign  Lord. 

The  Pfalmift  makes  an  obfervation;  man  in  honour 
abideth  noi\.  Thefe  words  tranilated  abideth  not, 
ftrictly  mean  nighteih  not, — paffeth  not  a  night:  which 
is  not  literally  true  of  men,  as  to  their  common  (late 
of  earthly  honour  ;  denoting  only  a  very  uncertain 
aid  fhort  continuance  in  it.  But  there  leems  to  be 
no  reafon,  why  thefe  words  may  not  be  considered 
as  alluding  to  the  condition  of  the  firft  man, — in 
their  ftri&eft  fenfe;  of  his  not  pafling  a  night,  or 
getting  over  to  the  firft  Sabbath,  in  the  honour  of 
his  innocent  (late.  And  it  feems  too  much  for  us, 
to  affirm  an  impoffibility, — that  all  thefe  tranfaclions 
concerning  him  could  have  patted  in  one  day:  More 
than  others  concerning  our  Lord,  in  as  fhort  a.time 
before  his  burial. 

§  II.  The  breach  of  the  Covenant  of  Works  was 
by  eating  the  forbidden  fruit.     This  was  a  mod  wo- 

ful 
*  Gen.  i.  27.         f  Pfal.  xlix.  12. 


Covenant  of  Works.  109 

ful  abolifhing  of  that  Covenant,  in  its  pofitivc  Jlale ; 
which  immediately  ceafed  to  be  of  any  more  exig- 
ence. And  the  particular  breach  of  it  in  its  pofi- 
tive  ftate,  comprehended  an  univerfal  breach  of  it 
in  its  natural Jlate  alfo  #.  By  that  eating  there  was 
a  direct  trampling  upon  God's  authority  in  the  pc- 
Jitive  law;  a  total  rejection  of  his  abfolute  fovereign- 
ty  :  And  fo,  it  was  a  material  breach  of  the  moral 
law  in  all  its  articles,  as  all  eftablifhed  by  the  fame 
authority.  It  meant  the  reverie  of  all  that  love, 
which  is  the  fulfilling  of  the  law  •,  the  man  thus  act- 
ing in  enmity  againft  God,  againfl  himfelf,  and  a- 
gainit  his  whole  poflerity. 

And  this  was  the  mod  atrocious,  the  moil  ag- 
gravated fin  which  ever  has  been,  or  could  have 
been  committed  in  this  world :  Confidering  the  dread- 
ful extent  of  it,  as  the  fin  of  human  nature,  of  all 
mankind  in  the  firft  man  ;  and  its  being  the  fountain 
of  all  other  fin  ;  and  as  committed  by  innocent  man, 
— in  whom  Satan  had  no  part,  when  coming  to  him 
as  a  tempter;  and  as  committed  upon  a  temptation 
of  the  very  flighted  nature,  for  renouncing  his  abfo- 
lute fubje&ion  unto  and  dependence  upon  God. 

§  III.  The  eating  of  the  forbidden  fruit  was  the 
effect,  of  a  temptation.  The  devil  or  Satan,  the  prince 
of  devils,  was  the  tempter  f .  But  he  was  fo,  as 
permitted  to  take  poffeilion  of  and  infpire  a  material 
ferpeni ;  whom  he  employed  in  fpeaking.  Satan 
chafed  this  inftrument,  as  more  fubtile  than  any  beafi 
of  the  field:  not  as  if  the  natural  fubtilty  of  the  fer- 
pent  could  have  properly  aided  him ;  but  he  liked 
an  inftrument  congenial  to  himfelf,  of  cunning  an- 
fwerable  to  his  own, — fo  far  as  material  and  fpiritual 
qualities  can  bear  a  rcl.  i'.lirice.    He  knew  that  the 

woman 

*  Chap.  I.  Sea.  III.  §  IV.     f  R—  *"•  9-  >  J°*"  *«■  44- 


no  A  View  of  the 

woman  could  not  be  affrighted,  while  he  fuppofed 
that  ihe  might  be  deceived.  She  thus  became  fub- 
jccted  to  the  wiles  of  the  devil;  while  he  knew  that 
his  fiery  darts  could  not  take  effect. — And  it  is  very 
remarkable,  that  Satan  preferved  a  fpecial  regard  to 
the  inftrument  of  his  firit  and  fuccefsful  temptation; 
as  he  got  Tome  Gentile  nations,  afterwards,  to  wor~ 
fhip  him  under  the  form  of  a  ferpent. 

§  VI.  The  eating  of  the  forbidden  fruit  was  zfoul- 
yfo^as  well  as  a  body-fin.  The  eating  was  a  bodily 
a&ion ;  and  no  fin  can  lie  fimply  in  any  act  of  the 
body, — or  other  wife  than  as  partaking  with,  and 
ferving  the  foul  in  that  fin.  Accordingly,  the  temp- 
tation took  its  primary  effect  upon  the  foul.  Sa- 
tan's firft  attempt  was  to  (hake  the  woman's  faith 
as  to  the  truth  of  the  precept  -,  or  of  God's  having 
forbidden  her  to  eat  of  the  fruit  which  the  ferpent 
referred  to  :  While  fhe  had  been  fufficiently  inftrucT:- 
ed  in  the  knowledge  of  that  pofitive  law  which  God 
had  given  to  the  man  before  her  formation  ;  and  of  its 
equally  reflri&ing  both  him  and  her,  from  an  eating 
of  that  fruit.  But  the  devil  having  failed  in  his  firft 
attempt,  he  made  his  next  attempt  upon  her  faith  of 
the  penalty  ;  and  in  this  he  fucceeded.  He  thus  got 
her  brought  by  the  way  of  inconfideratenefs,  into  a 
a  ftate  of  unbelief.  So  it  was,  that  the  ferpent  beguiled 
Eve  through  his  fubtilty  *  :  Beguiling  her  through 
her  unbelief,  into  a  contempt  of  God's  faithfulnefs 
and  power  with  regard  to  the  execution  of  the  pe- 
nalty, upon  the  precept  being  broken;  yea  into  a 
monftrous  pride, — as  to  rifmg  up,  after  this  manner, 
into  a  ftate  of  independency  on  God.  And  it  is  ftill 
common  with  men,  though  admitting  the  truth  of 
precepts,  to  make  of  all  dread  from  threatenings; 
promifing  upon  new  advantages  in  their  finful  courfe. 

— Thus 

*   2  Cor.  xi.  3. 


Covenant  of  Works.  hi 

— Thus  it  was,  that  fin  getting  pofleffion  of  the  foul, 
took  effed  in  the  eating  of  the  forbidden  fruit. 

§  V;  The  eating  of  the  forbidden  fruit  was  one 
fin.  It  was  a  complicated  fin  ;  as  the  outward  a&ion 
was  the  confequence  of  an  inward  apoftafy  from,  and 
oppofition  to  God.  Yet  all  this  is  exprefsly  fet  forth 
as  one  fin  *  :  All  one  fin;  conceived  in  the  foul,  fo 
as  to  be  brought  forth  and  finifhed  by  and  in  the 
body.  According  to  the  terms  of  the  pofitive  law, 
it  could  not  be  broken  but  in  the  eating  ;  while  this 
eating  could  not  fail  to  become  the  refult  of  the  con- 
ception of  fin  in  the  foul,  on  the  bringing  forth 
of  which  all  became  one  finifhed  fin. 

But  as  the  fin  was  one  in  its  nature;  it  was  like- 
wife  one,  according  to  God's  conftitution,  as  to  the 
Parties  finning.  There  were  now,  indeed,  two  dif- 
tinft  intelligent  parties*  concurring  diftin&ly  in  the 
fin  ;  and  the  one  at  fome  diflance  of  time  from  the 
other:  For  Adam  was  not  deceived  (in  the  fame  man- 
ner as  the  woman  was);  but  the  woman  being  deceived, 
was  in  the  tranfgreffion  f. 

Yet  thefe  two  parties ,  by  a  moft  lingular  and  un- 
paralleled conflitution,  were  made  but  one  party  be- 
fore God ;  or  in  the  conflruclion  of  the  pofitive  law. 
They  were  qonftituted  into  a  ftate  of  Co\znint~ iden- 
tity, famenefs  or  onenefs,  as  to  this  whole  matter. — 
The  woman  was  confidered  as  in  the  man,  when 
God  created  him  j :  And  all  that  God  faid  to  the 
man,  when  laying  him  under  the  pofitive  law,  he 
faid  to  the  woman  as  then  in  him.  And  after  her 
diftincl:  formation,  yea  after  he  and  fhe  were  in  the 
tranfgreffion ;  God  flill  fpake  of  them  both  as  one, 
calling  them  both  the  man  ||.  The  cafe  was  therefore  fo 
conftituted,  that  the  pofitive  law  could  not  be  broken 

by 

*  Rom.  v.  12,  16,-19,       t  l  Ttouih  14*       t  Gen.  i.  27- 
{[  Gen.  iii.  22,  24. 


H2  A  View  of  the 

by  the  man,  but  in  the  way  of  his  compliance 
wiih  the  woman;  and  it  could  not  be  broken  by 
the  woman,  but  fo  as  the  man  was  to  concur  with 
her  in  breaking  it.  It  was  in  this  co-operation  of 
both,  that  the  fin  came  to  be  finifhed ;  as  they 
were  both  one  Covenant-head.  And  they  could  not 
be  feparated  in  finning,— -more  than  a  man's  foul 
and  body  can  be  now,  in  the  committing  of  an  ac- 
tual fin.  They  were  as  much  one,  in  the  pofitive 
flate  of  the  Covenant  of  Works,  as  the  human  foul 
and  body:  Difiin&ion  of  their  perfonal  exiftences, 
and  of  time  and  place  in  their  actings, — being  all  as 
nothing  to  God,  no  bar  at  all  in  his  way,  with  re- 
gard to  his  mod  fingular  confiitution. — It  is  there- 
fore a  groundlefs  notion,  that  Eve  finned  in  a  pri- 
vate character  for  herfelf.  And  all  questions,  about  a 
fuppofed  cafe  and  confequence  of  Adam's  not  eating 
the  forbidden  fruit,  when  Eve  had  done  fo,  are  quite 
vain;  yea,  moft  abfurdly  inconfiftent  with  the  whole 
flate  of  God's  difpenfation  concerning  them, — fup- 
pofing  an  impoffibility. 

§  VI.  The  eating  of  the  forbidden  fruit  was  a 
confequence  of  the  man's  having  been  left  to  the 
freedom  of  his  own  will.  He  enjoyed  a  perfect  free- 
dom of  will,  a  freedom  for  acting  according  to 
pleafure ;  which  is  all  the  freedom  that  can  belong 
to  the  will  of  a  rational  being :  And  there  was  no 
corrupt  bias  in  his  foul,  for  giving  any  wrong  turn 
to  his  pleafure.  Thus,  according  to  the  habit  of  his 
upright  nature,  he  fully  could Jland :  But  that  he  ac- 
tually fiould  Jland,  did  necefTarily  depend  upon  a 
continual  influence  of  divine  power  upon  this  good 
habit,  for  carrying  it  out  in  every  exercife  thereof; 
as  hath  been  explained  in  another  place  *.  And 
fuch  influence,  God  was  pleafed  to  fufpend ;  leaving 

the 

v  ciiap.  11:.  §  iv.  v.  vr. 


Covenant  0/  Works.  113 

the  man  to  a  trial  of  his  own  pleafure,  in  that  exer- 
c;ie. 

As  to  this  matter,  the  independent  Lord  proceed- 
ed in  the  depth  of  his  abfolute  fovereignty.  He  was 
not  a  debtor  to  his  creature,  for  an  actual  uphold- 
ing of  him:  He  favv  meet  to  fet  up  an  awful  monu- 
ment, in  this  cafe^  of  the  infinite  difference  betwixt 
him  and  the  mod  perfect  creature ;  betwixt  his  own 
efiential  infallibility^  and  that  fallibility  which  necef- 
farily  belongs  to  finite  nature:  And  he  was  pleafe cTj 
in  the  depth  of  his  manifold  wifdom,  to  order  the 
difmal  event  of  man's  fall  unto  the  praife  of  the  glo- 
ry of  his  grace,  bringing  the  greatefl  good  out  of 
the  greatefl  evil, — according  to  a  New  Covenant. 
How  unfearchable  are  his  judgments ■,  and  his  ways  pqfi. 
finding  out  *  / 

§  VIL  By  the  breach  of  the  Covenant  of  Works, 
in  eating  the  forbidden  fruit, — man  did  fail  into  a 
ftate  of  aclual  fubjeclion  to  the  penalty  or  curfe  of  the 
broken  Covenant.  This  curfe  was  of  no  force  a- 
gainft  him  before  his  fall ;  it  only  ferved  to  let  him 
fee  the  dreadful  peril  upon  which  he  would  eat  of 
that  fruit.  But  now  it  came  to  be  in  actual  force: 
The  threatened  death  did  take  a  prefent  effect  upon 
him,  toward  a  further  effect  in  due  time  ;  as  former- 
ly explained  f .  And  in  this  terrible  fubjection  to 
the  curfe,  all  his  natural  pofterity  are  comprehend- 
ed, as  all  finning  in  him;  according  to  the  Cove- 
nant which  they  were  under  in  him,  as  their  repre- 
fenting  head. 

§  VIII.  By  the  breach  of  the  Covenant  of  Works, 

in  eating  the  forbidden   fruit,— man  did  fall  into   a 

finful  condition.     The  eating  was  an  outward  action, 

but  it  proceeded  from  a  corruption  which  his  nature 

N  was 

*  Rom.  xi.  33.  t  Chap.  I.  Sea,  IV. 


ri4  A  View  of  tie 

was  firft  infected  with,-— unbelief,  eontempt  and 
pride,  with  regard  to  his  Sovereign  Lord.  Thus, 
an  wound  was  given  to  his  foul  by  the  temptation ; 
and  a  deadly  wound,  productive  of  fpiritual  death 
in  all  his  faculties. 

He  immediately  loft  the  image  of  God,  in  which 
he  was  created.  The  divine  light,  which  had  filled 
his  underftanding,  was  now  juftly  withdrawn ;  and 
left  it  in  a  ftate  of  horrible  darknefs.  From  the  guilt 
brought  upon  his  confcience,  he  juftly  apprehended 
God  to  have  become  his  enemy;  upon  which  his 
whole  foul  was  funk  into  a  ftate  of  alienation  from, 
and  enmity  againft  God.  As  he  had  turned  from 
God,  in  gratifying  a  fenfual  appetite ;  his  will  and 
affections,  his  whole  foul,  fell  down  from  God  the 
original  centre  thereof:  Falling  into  a  new  and 
wicked  gravitation  towards  the  creature ;  in  a  ftate 
of  averfion  from,  and  oppofition  to  his  glorious  Cre- 
ator. The  mod  familiar  communication  which  had 
fubfifted  betwixt  God  and  him  was  broken  up;  and 
the  bias  of  his  foul  was  towards  a  progreftive  depar- 
ture from  God,  his  chief  good. 

§  IX.  Immediately  upon  the  breach  of  the  Cove- 
nant of  Works,  a  difpenfation  of  the  Covenant  of 

Grace  was  introduced. -Our  firft  parents,  newly 

fallen  into  a  ftate  of  fin  and  mifery,  heard  the  voice 
of  the  Lord  God  walking  in  the  garden.  According 
to  the  conftru&ion  of  the  original  language,  it  was 
not  the  Lord  God  walking;  but  the  voice,  the 
Word,  the  perfonal  Word,  'walking.  The  Lord 
Chrtst  then  vifited  them;  it  would  feem  in  an  ap- 
pearance of  manhood,  which  he  was  afterwards  to 
avTume  in  rea'ity.  And  he  gave  th^m  a  mod  pre- 
cious promife  of  himfelf,  as  the  bleiTed  and  blelTing 
Seed  of  the  woman ;  who  was,  in  due  time,  to  bruife 
theferpent's  head,  through  his  own  fuffering  inhu- 
man 


Covenant  0/  Works.  ii£ 

man  nature. Such   was  the  aftonifhing  difplay 

which  he  then  made,  of  his  delights  having  been  with 
the  J  oris  of  men  ;  even  in  their  moft  undelightful  con- 
dition, as  forefeen  in  a  (late  of  fin  and  mifery. 
Such  was  the  dawning  of  the  light  of  grace,  which 
gradually  increafed  during  the  Old-teilament  ftate  ^ 
till  it  has  come  to  a  meridian  glory,  in  the  gofpel- 
difpeniation. 

§  X.  The  man  (including  the  woman)  was  then 
driven  out  of  the  garden,  A  reafon  was  given  for 
this ;  left  he  put  forth  his  hand,  and  take  alfo  of  the  tree 
$f  life,  and  eat,  and  live  for  ever,  1  his  cannot  mean, 
that  his  eating  of  the  tree  of  life  could  have  been 
of  any  efFeft  for  his  recovery ;  for  reftoring  him  frcm 
the  fpiritual  death  which  he  had  funk  into,  and  from 
his  fubje&ion  to  the  curfe  of  the  broken  Covenant. 
The  words  are  to  be  more  properly  rendered,  that  he 
may  live  for  ever  ;  not  fignifying  what  would  have 
really  been  the  confequence,  but  in  what  vain  ex- 
pectation he  might  have  taken  that  courfe :  Juft  as 
finners,  under  awakenings  of  confcience,  are  (till 
difpofed  to  feek  life  in  the  way  of  the  Old  Covenant. 
And  it  was  mercifully  that  the  Lord  excluded  him 
from  betaking  himfelf  to  that  imaginary  remedy  ;  fo 
as  he  might  betake  himfelf  to  the  only  true  and  ef- 
fectual remedy  in  the  firft  promife,  refting  his  whole 
.confidence  and  hope  upon  that  ground. 


CHAP* 


n6  A  View  of  the 


CHAPTER      VI. 

Of  Qitr  natural  Subjection  to  the  Covenant  of  War ku 

%  t  ^T^HE  Covenant  of  Works,  in  its  pofiiwefldMj 

J[      was  peculiar  to  our  firjl  parents.     It  was  a 
fpeciai  act  of  God's  providence  towards  man,  when 
he  wis  created;  not  a  matter  of  natural  knowledge 
to  him,  but  wholly  of  revelation.     And  this  pofitive 
It  ate  of  the  Covenant  came  to  be  for  ever  at  an  end, 
Jo  loon  as  it  was  broken:  The  man  continued  no 
longer  under  a  ceft  of  obedience  to  the  mere  wi:l  of 
Qod9  in  attaining  from  the  forbidden  fruit ;  he  was 
fent  out   of   the  garden,   upon  his  once  eating  of  it, 
fo  as  never  to  nave  more  ado  with  it.     But  he  {till 
continued  in  ftfhjefijon  to  the  Covenant  of  Works, 
according  tp  its  natural  ft  ate.     This  was  (till  in  be- 
ing, and  in  full  force  upon  him,  as  to  both  precept 
2nd  penaby;   and  to  remain  i'o,  till  he  mould  be  de- 
livered from  it  by  a  faving  inter.eft  in  the  New  Co- 
venant.    Moreover,    in  breaking  the  pofitive  law, 
he  lell  froin  his  public  character  as  a  Covenant  head 
of  his  natural  posterity:   And  he  (with  the  woman) 
fell  back  into  that  private  character  which  was  ori- 
ginal to  him,  under  the  moral  law  as.  a  Covenant- 
law  ;  according  to  the  impreflion  of  it  which  was 
made  upon  him  in  his  creation:   While  the  penalty 
of  death  upon  breaking  the  pofitive  law,  was  the 
fame  that  belongs  to  every  breach  of  the  moral  law, 
which  the  other  comprehended. 

Accordingly,  none  of  his  natural  pofterity  are, 
or  have  ever  been  in  a  perfonal  fubje&ion  to  the  Co- 
venant of  Works,  according  to  its  pofitive  ftate. 
As  he  was  foon  removed  from  any  further  concern 
with  the  tree  of  knowledge  of  good  and  evil,  none 

of 


Covenant  0/  Works.  iij 

of  them  ever  faw  it ;  and  it  has  long  ceafed  to  have 
any  diiUnct  exiflence  :  So  that  the  Covenant,  in  this 
ftate,  is  not,  as  it  never  was  of  any  immediate  ob- 
ligation upon  them.  There  is  no  natural  apprehen- 
fion  of  any  fuch  thing:  And  there  is  no  knowledge 
in  the  world,  that  fuch  a  ft  ate  of  the  Covenant  ever 
was,  but  from  the  revelation  of  it  in  the  Scripture,;; 
while  it  is  revealed  there  as  once  a  matter  of.  tact, 
not  as  of  ftanding  obligation. 

But  though  the  Covenant,  in  that  peculiar  ftate 
of  it,  peculiar  to  our  firft  parents,  came  to  be  quite 
abolifiicd  by  the  one  fin  of  breaking  it  $  yet  ihegmi 
of  this  fin,  which  they  incurred,  was.  not  ff.cv.Uar  to 
them.  For,  as.  it  was  committed  by  them  in  a  pub- 
lic capacity,  in  the  place  and  name  of  mankind;  the 
guilt  of  it  is  common  to  every  individual  of  thefe, 
as  brought  forth  into  a  natural  being.  And  this 
guilt  comes  to  have  a  diftinguifhed  place,  in  a  tho- 
rough conviction  of  fin;  as  may  be  confidered  iu 
the  next  chapter, 

§  II.  The  Covenant  of  Works  in  its  natural  ft '-ate , 
is  I'.mwon  to  all  mankind.  It  is  a  matter  of  natural' 
knowledge  to  all  :  It  is  dill  interwoven  with  human 
nature,  as  in  the  cafe  of  the  fir  ft  man;  though  not 
in  any  fuch  perfection  and  diftinclnefs  of  the  inv 
prefiion,  as  belonged  to  his  upright  nature.  But 
fo.me  apprehenfion  of  the  moral  law  as  a  Covenant- 
law,  is  natural  to  all  mankind  in  their  earthly  ftate* 
For  this  ftate  could  not  admit  of  eternity  in  the  na- 
ture of  it,  like  that  which  the  angeis  were  created  in. 
A  ilate  of  happinefs  in  the  immediate  enjoyment  of 
God,  beyond  and  above  all  animal  exercifes  and 
enjoyments  on  earth,  is  what  human  nature  was 
formed  with  a  defire  of.  But  this  higher  ftate  was 
naturally  defired  and  expe&ed,  only  as  the  iflue  of 
obedience  to  God's  will  on  earth.     Such  was  the  o- 

riginal, 


|i&  A  View  of  tH 

riginal,  engrained  dictate  of  reafon  and  confidence} 
about  arriving  at  a  glorious  dare  of  eternal  life  in 
heaven,  as  the  pnfequence  oi  living  unto  God  on 
earth:  And  this  is  jud  the  form  of  the  Covenant  of 
Works,  as  eifential  to  that  nature  with  which  God 
has  been  jdeafed  to  endow  mankind. 

Accordingly,  the  natural  apprehenfions  which  all 
men  have  of  any  happihei's  in  the  other  world,  do 
fiill  run  out  in  the  profpect  of  obtaining  it  by  their 
own  obedience, — by  the  deeds  of  the  law;  as  this 
law,  in  the  natural  apprehenfions  of  it,  doth  (till 
bear  that  notification,  The  man  which  doth  thofe 
things  JJjall live  by  them:  It  (till  carries  this  dictate  in 
it,  as  natural  to  it;  if  thou  wilt  enter  into  life,  keep 
the  commandments. 

The  moral  law  is  therefore  naturally  in  force  u- 
pon  all,  as  a  Covenant-law.  In  all  the  declarations 
which  the  Scripture  make  of  it  to  men,  as  in  their 
natural  eitate,  it  is  (till  propofed  to  them  in  its  Cove- 
nant-form: Juft  in  the  fame  manner,  abdracting 
from  peculiar  circumftances,  as  it  was  to  Ifrael  from 
mount  Sinai,  It  is  thus  a  law  requiring  obedience 
to  it,  for  the  obtaining  of  eternal  life  upon  that 
ground:  But  the  obedience  which  it  requires  for 
tiiis  end,  is  nothing  lefs  than  abfolate  perfection 
thereof. 

i/?,  The  obedience  mud  be  perfect,  as  to  the  mat- 
ter of  it.  It  mud  comprehend  a  performance  of  all 
duties  belonging  to  every  one's  place,  in  thoughts 
and  words  and  actions »  according  to  all  the  extent 
of  the  moral  law,  in  both  the  fubltance  and  circum- 
ftances of  thefe  duties.  It  mud  exclude  all  fins  of 
commilTion  and  omiilion,  of  wickednefs  and  weak- 
nefs.  For  this  awful  certification  belongs  to  the  Co- 
venant of  Works ;  curfed  is  every  one  that  continueth 
not  in  all  things  which  are  written  in  the  book  of  the 

law, 


Covenant  of  Works*  119 

law,  to  do  them  *.  Every  failure  is  a  breach  of 
that  Covenant;  and  an  univerfal  breach  of  it,  for- 
feiting all  pretenfions  to  life  by  it:  For  whofoever 
Jhall  keep  the  whole  law,  and  yet  offend  in  one  point) 
is  gwlty  of  alt  f. 

idly,  The  obedience  muff  be  perfect,  as  to  the 
principle  of  it.  It  mufl:  be  from  a  principle  of  love 
to  God,  a;id  our  neighbour:  For  the  law  faith j 
Thou  jhalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  foul,  and  with  all  thy  mind,  and  with 
all  thy  Jirength ;  and  thy  neighbour  as  thy  J elf 'J.  It 
mufl:  be  with  delight  in  the  law  of  the  Lord  ||.  It 
mud  be  with  an  ultimate  regard  to  the  glory  of  God, 
as  our  chief  end  :  For  the  law  faith ;  Whether  there- 
fore ye  eat  or  drink,  or  whatfoever  ye  do,  do  all  to  the 
glory  of  God  §. 

And  therefore  it  mufl:  not  be  a  mercenary  obedi- 
ence, or  fimply  for  the  fake  of  obtaining  life  by  the 
works  of  the  law.  Man's  obedience,  even  in  his 
primitive  eftate,  when  capable  of  performing  all 
thefe  works,  was  not  to  be  of  that  nature.  The 
obligation  of  the  law,  in  the  Covenant  of  Works, 
did  nowife  depend  upon  the  promife  of  life  in  that 
Covenant ;  as  if,  abftracling  from  this,  obedience 
had  not  been  due.  Conformity  to  the  law  could 
have  nothing  of  natural  merit  in  it  5  but  the  profpecl: 
of  eternal  life,  on  that  ground,  did  wholly  arife  from 
from  God's  engagement  by  a  free  promife:  And  fo, 
the  life  was  to  be  a  matter  of  thankful  expectation 
through  obedience,  not  of  a  mercenary  claim  on  that 
account.  The  Covenant-law  can  admit  of  no  re- 
gard to  our  own  good,  but  in  a  fubordination  to  the 
glory  of  God. 

ydly,  The  obedience  mufl:  be  perfect  as  to  the  du>> 
ration  of  it.     It  cannot  admit  of  any  intermiilions ; 

but 

*  Gal.  ill.  ic.  f  James  ii.  10.  %  Mark  xii.  30,  31. 

)|  Pfal.  i,  2.  f  1  Cgr.  x.  35. 


\2b  A  View  of  the 

but  miift  run  on,  without  interruption,  through  the 
whole  courfe  of  creature-being.  For  even  fuppof- 
ing  a  perleverance  in  it,  forward  unto  a  (late  of  con- 
firmation; when  the  obedience  would  be  finifhed, 
as  to  its  conditional  nature  in  the  Covenant  of 
Works :  Yet  a  perpetuity  of  it  mud  (till  remain,  for 
eternal  homage  to  God  in  an  immediate  enjoyment 
of  him. 

Such  is  our  natural  fubjection  to  the  Covenant  of 
Works:  And  fuch  is  the  claim  which  it  makes  of  o- 
bedience,  upon  the  pain  of  eternal  death  in  hell.  No- 
thing of  its  original  force  is  abated:  Nor  could  it 
now  fail,  more  than  at  firfl,  to  give  eternal  life ;  u- 
pon  a  full  Satisfaction  of  all  its  demands.  A  promile 
of  this  life  was  a  natural  and  jr/v/2  dictate  of  that  Co- 
venant, in  the  conscience  of  upright  man;  proceed- 
ing on  a  perfection  of  obedience :  But  the  natural 
remains  of  fuch  a  dictate,  in  the  confeience  ofjlnful 
men,  is  quite  erroneous, — becaufe  it  abftracts  from 
that  necelfary  perfection;  while,  on  the  contrary, 
their  confeience  mould  now  dictate  their  actual  fub- 
jection to  the  juit  penalty  of  death,  for  every  act  of 
difobedience. 

§  III.  All  mankind  are  not  left  to  continue  in  this 
natural  fubjection  to  the  Covenant  of  Works.  A 
certain  number  who  are  redeemed  from  the  earth,  re- 
deemed from  among  men,  the  nations  of  them  which  are 
faved, — are  delivered  from  that  woful  fubjection  ; 
and  their  deliverance  fromit  is  through  a  glorious 
myftery  of  the  grace  and  power  of  God.     As, 

i/2,  The  righteoufnefs  of  that  Covenant  has  been 
fulfilled,  and  full  Satisfaction  has  been  made  for  the 
breach  of  it, — and  a  purchale  has  been  thus  made 
of  eternal  life  for  them;  by  the  Lord  Jesus  Christ, 
as  having  come  into  a  ftate  of  fubjection  to  it  for 
them,  in  their  place  and  name  :  So  that,  upon  their 

coining 


Covenant  of  Works.  121 

toming  to  be  in  him  by  faith,  they  have  no  more 
concern  with  the  law  in  its  Covenant-form. 

2cIIy9  As  they  come  to  be  in  him  by  faith,  they 
are  endowed  with  a  new  nature  ;  having  the  law  put 
into  their  mind,  and  written  in  their  heart, — not  as  a 
Covcnani-law,  but  only  as  a  rule  of  life.  The  Cove- 
nant law,  which  was  interwoven  with,  and  erTential 
to  manhood  in  its  natural  ftate,  has  no  place  at  ail  in 
this  new  or  renewed  nature  ;  that  original  impreflion 
of  it  on  their  heart  is  fo  far  gracioufly  effaced :  And 
they  deal  with  the  Covenant-law  fet  forth  in  the 
Scriptures,  as  a  law  which  Chrifl  has  fulfilled  for 
them;  leaving  them  to  have  nothing  ado  with  it 
in  that  form,  but  only  as  a  rule  for  living  unto  him 
in  a  courfe  of  falsification. 


CHAPTER      VII. 

Of  our  natural  Eftate  under  the  Covenant  of  Works* 

AS  man  was  firft  fubjecled  to  that  Covenant,  he 
was  fully  qualified  for  obtaining  life  by  it ;  in 
an  eftate  of  innocence,  of  holinefs  and  happinefs. 
But  the  cafe  did  loon  become  the  very  reverie.   For, 

§  I.  All  mankind  are  naturallv  in  a  ftate  of  fub- 
jection  to  the  guilt  of  the  fir -ft  Jin;  the  fin  of  eating 
the  forbidden  fruit,  by  which  the  Covenant  of  Works 
was  broken.  They  all  committed  that  fin,  as  repre- 
fented  by  and  acting  in  the  firft  man  *  :  And  they 
are  feverally,  as  broughi  forth  info  the  world,  lying 
under  theguilt  of  it;  or  a  UabLenefs  to  the  whole  pe- 

O  nalty 

*  Chap.  II,  Sea.  I.  §  II. 


Hi  A  View  of  the 

nalty  of  death,  to  the  wrath  and  curfe  of  God  on 
that  account.  The  fin  imputed  to  them,  lays  them 
under  the  penalty  to  be  inflicted;  the  penalty  of  that 
firft  fin,  as  comprehending  in  it  a  breach  of  the 
whole  moral  law. 

Yet  the  fin  of  eating  the  forbidden  fruit,  with  the 
guilt  thereby  incurred,  is  nowife  a  matter  of  natural 
apprehenfion ;  as  there  is  no  knowledge  of  it,  or  of 
the  Covenant  of  Works  with  the  firft  man  as  a  public 
perfon,  othervvife  than  by  revelation.  The  moral 
law  ferves  to  give  the  knowledge  of  fin  *;  when  it 
comes  to  be  ufed  by  the  Holy  Sprit  upon  the  con- 
fcience  of  a  finner,  in  the  work  of  conviction.  But 
the  moral  law  can  difcover  nothing  about  the  fin  of 
breaking  the  pofttive  law.  And  fo,  in  the  greater!: 
meafure  of  conviction  by  the  moral  law,  even  all  the 
conviction  which  can  precede  converfion,  there  can 
be  no  conviction  of  that  fin;  whatever  general  no- 
tion there  may  be  of  the  Scripture-doctrine  concern- 
ing it.  All  other  fin,  as  difcovered  by  the  law  in 
an  awakened  confcience,  is  a  matter  of  knozvledge ; 
for  the  law  is  not  of  faith  f :  But  this  fin  is  a  matter 
of  faith,  upon  the  divine  teflimony  concerning  it  in 
the  Scripture.  A  perfon  is  therefore  brought  to  fee 
and  take  with  this  fin,  only  when  his  conviction  if- 
fues  in  converfion;  or  when  his  mind  is  favingly  en- 
lightened in  the  knowledge  of  Chrift.  For  Chrift  is 
then  feen  in  his  relation  to  thefr/l  man, — as  being 
the  fecond  man,  the  Lord  from  heaven;  as  a  head  of 
righteoufnefs  to  the  perfon,  in  the  New  Covenant : 
And  this  implies  a  humbling  fight  of  his  natural  e- 
flate  under  thtfirfl  man,  as  to  him  a  head  of  unrigh- 
teoufnefs  in  the  Covenant  of  Works.  And  though 
none  can  have  any  apprehenfions  of  this  matter,  who 
have  not  the  Scripture  to  inform  them  of  it ;  yet  all 
who  have  died,  and  fhall  die  in  their  fins,  mud  intui- 
tively and  dreadfully  apprehend  it  in  the  other  world. 

S  n. 

*  Rom.  iii.  20.  f  Gal.  iii.  12. 


Covenant  of  Works.  125 

%  II.  All  mankind  are  naturally  in  a  Hate  of  ori-. 
ginalfin. — The  foul  is  created  by  God  in  the  womb, 
under  a  want  of  original  righteoufnefs  ;  and  that,  as 
the  juft  demerit  of  the  firft  fin.  God  puts  no  evil  into 
the  foul,  when  creating  it ;  but  the  want  of  natural 
righteoufnefs •,  mud  infer  a  natural  unrighteoufnefs. 
For  there  can  be  no  proper  midft,  in  a  foul,  betwixt 
moral  good  and  evil ;  more  than  betwixt  light  and 
darknefs,  betwixt  heat  and  cold.  And  it  is  evenab-^ 
furd  to  fuppofe,  that  a  corrupt  man  could  have  an  un~ 
corrupt  progeny  :  As  it  is  to  fuppofe,  that  one  could 
bring  a  clean  thing  out  of  an  unclean  ;  or  that  a  fourth 
tain  can  fend  forth ,  at  the  fame  place,  fweet  water  and 
bitter;  or  that  a  corrupt  tree  can  bring  forth  good 
fruit  *. 

The  pofterity  of  the  firft  man  are  therefore  in  the 
fame  fmful  condition,  as  to  the  ftate  of  their  nature, 
which  he  fell  into  f.  They  are  Jhapen  in  iniquity, 
and  conceived  in  fin;  they  aie  eft ranged from  the  womb, 
and  go  ajlray  as  foon  as  they  be  born  J :  Having  loll- 
that  image  of  God  which  originally  belonged  to  hu- 
man nature.  Their  underfianding  is  darkened,  and* 
filled  with  error  ;  in  oppofition  to  the  light  of  divine 
truth,  and  any  proper  knowledge  of  God  ||.  Their 
wills  are  in  a  ftate  of  contrariety  to  his  will :  The  car-, 
nal  mind,  the  minding  of  the  flefh,  of  corrupt  nature, 
is  enmity  againft  God;,  it  is  not  fubjecl  to  the  law  of 
God,  neither  indeed  can  be  in  its  natural  eftate  §. 
They  are  thus  enemies  to  God  by  their  mind  in  wicked 
works',  being  haters  of  God**.  They  mind  earthly 
things  ff ,  in  the  whole  courfe  of  their  affeclions.  And 
their  confcience  is  defiled  by  guilt :  So  that  if  it  be  not 

afleep^ 

*  Job  xiv.  4.;    James  iii.  II  ;    Matth.  vii.  18. 

f  Chap.  V.  ^  VIII.     %  Pfal.  li.  5.  ;     lviii.  3.      ||  Eph.  iv.  18... 

fRom.viii.y.     **Col.  i.  21.;   Rom.  i.  30.    \\  Phil.  iii.  19. 


124  A  View  of  the 

afleep,  or  as  feared  with  a  hot  iron  ;  they  can  only 
have  a  certain  fearful  looking  fr  of  judgment * '. 

The  Covenant  of  Works  was  not  properly  broken, 
till  in  the  firit  man's  eating  the  forbidden  fruit.  His 
poiterity  derive  inbred  corruption  from  him,  con- 
sidered as  fallen  by  this  breach  of  the  Covenant. 
Their  being  involved  in  the  guilt  of  that  fin,  as  their 
guilt  in  him, — muft  therefore  be  confidered  as  pre- 
vious, in  the  order  of  nature,  to  their  deriving  of 
fuch  corruption  from  him ;  this  being  the  founda- 
tion upon  which  they  do  fo,  as  the  juft  reafon  of 
their  ibuls  being  created  under  a  want  of  original 
righteoufnefs. — Some  metaphafical  reafonings  which 
have  been  ufed  to  the  contrary,  however  fpeciouSj 
cannot  accord  to  the  nature  of  the  cafe  f. 

§  III.  All  mankind  are  naturally  in  a  Hate  of  ac- 
tual wickedne/s.  The  corruption  of  their  natures 
takes  effect  in  an  universality  of  (infulnefs;  through 
the  whole  courfe  of  their  thoughts,  and  words,  and 
actions.  In  this  refpecl  the  whole  world  lieth  in  ivick- 
ednefs  \.  The  molt  horrid  floods  thereof  have  been 
overfpreading  it  in  every  age  ;  bidding  defiance  to 
the  very  being,  as  well  as  to  the  whole  authority 

and 

*    I  Tim.  iv.  2.  ;       Tit.  i.  15.  ;        Heb.  x.  27. 

•j-  The  firft  man's  public  chara&er  did  not  abolifh  or  fuperfedc 
his  private  character  ;  but  was  only  fuperadded  to  it  for  a  time  : 
And  he  mud  have  adted  iirboth  thf  fe  characters,  when  commit- 
ting his  firft  complex  fin.  His  inward  compliance  with  Sa  an's 
temptation,  and  the  ejBcft  of  it  in  his  foul, — belonged  to  him  only 
as  a  private  per -fon,  not  involving  his  pofterity;  becaufe  it  did  not 
become  a  public  deed,  of  breaking  the  Covenant  in  their  name, 
as  well  as  for  himfelf — till  it  became  a  finished  deed,  in  his  ac- 
tual eating  ot  the  forbidden  fruit.  Their  participation  with  him 
in  that  public  guilt,  his  only  public  guilt, — muft  therefore  be  pri- 
or, in  order  of  nature,  to  all  their  pcrfonal  derivations  from  him 
of  moral  and  penal  evil ;  as  the  ground  upon  which  thefe  deriva- 
tions proceed, 

J    I  John  v.  t  9. 


Covenant  of  Works.  125 

and  will  of  the  one  true  God.  Every  article  of  his 
law  is  trampled  upon ;  often  in  the  groiieit  forms 
of  irrejigipn  and  immorality.  And  even  when  per- 
sons, in  their  natural  eitate,  are  doing  what  is 
materially  good  ;  ytt  thi^  is  made  whclly  evil,  by 
their  ungodly  or  felfiih  manner  of  doing  it.  And  no 
fpeculative  light  in  the  ui  derflanding,  nor  any  re* 
monflrances  of  a  galing  confcieiice, —  can  in  any 
meafure  iubdue  the  corruption  of  the  heart,  for 
aboiifhing  or  impairing  the  flate  of  a&ual  wicked- 
neis;  however  much  the  forms  of  it  may  be  thereby 
altered.  They  are  all  gone  out  of  the  way ;  they  are 
together  become  unprofitable,  filthy  :  There  Is  none  that 
doth  good,  na  not  one: — There  is  no  fear  of  God  before 
their  eyes  *. 

§  IV.  All  mankind  are  naturally  in  an  eftate  of 
mifery.  They  are  under  God's  wrath  and  curfe,  un- 
to mod  dreadful  effecls  thereof;  both  in  this  life, 
and  in  that  which  is  to  come. 

i/r,  Tney  are  naturally  undergoing  the  effects  of 
that  curie,  in  all  the  courieand  circumftai  ces  of  their 
preient  life.  What  felt  punifnaients,  what  fuffer- 
ings  of  every  fort, — have  been  all  along  palling  u- 
pon  the  human  kind,  in  the  righteous  judgment 
of  God!  What  public  calamities  have  fwept  away 
multitudes,  through  ail  the  bypaft  periods  of  time  ; 
introductory  to  an  approaching  defhuction  of  this 
whole  vifible  woild,  on  account  of  human  wicked- 
ness !  And  as  to  the  outward  blejfings  which  are  en- 
joyed by  corrupt  and  w  eked  men  even  thefe  are  cur- 
fed  unto  them :  Their  table  is  made  afnare,  and  a  trap, 
and  a  flumbling-block,  and  a  (judicial)  recommence  unto 
them  f .  It  univerfally  holds,  that  definition  and  mi- 
fery are  in  their  ways  J. 

idly, 

*  Rom.  ili.  12,  18.;      Pfal.  xiv.  3. 

f  Mai.  i.  2.;     Rom.  xi.  9.         J  Rom.  ili.  1^* 


126  A  View  of  the 

2dly,  God  has  been  all  along  exercifing  a  won- 
derful forbearance  and  long-fuffering  toward  the 
finful  race  of  mankind,  while  going  on  in  their  wick- 
ednefs;  but  this  is  wholly  limited  to  the  courfe  of 
their  time,  and  muft  iflue  in  the  horrors  of  a  death-, 
bed.  No  felt  effects  of  his  wrath  and  curfe,  in  this 
life,  do  erer  nearly  amount  to  the  full  wages  of  fin: 
But  at  death,  and  in  the  world  to  come,  even  through 
an  eternal  ftate,  for  ever  and  ever, — thefe  wages 
will  be  paid,  and  ever  a-paying,  fo  far  as  finite  na- 
ture can  admit  of  that  effect.  The  Scripture  repre- 
fents  the  condition  of  wicked  men  in  the  other  world, 
as  a  ftate  of  everlafling  punijhment,  of  abfolute  and 
unabating  torment ;  of  wailing  andgnajhing  of  teeth  *. 
« — Such  is  the  death  finners  are  finally  fubjecled  to, 
under  the  Covenant  of  Works  f . 

§  V.  The  moft  part  of  thofe  within  the  vifible 
Church  are  living  in  a  ftate  of  brutal  ft  upidity,  as  to 
their  natural  eftate  under  the  Covenant  of  Works, 
It  holds  of  them,  that  they  know  not,  neither  will  they 
under  ft  and;  they  walk  on  in  darknefs  J.  They  under- 
ftand  not,  nor  take  any  thought  about  the  fmfulnefs 
and  mifery  of  their  natural  eftate.  They  live,  all 
along,  wholly  unconcerned  about  death  and  the 
judgment  beyond  it ;  as  if  they  were  like  the  beafts 
that  perifh,  or  were  to  be  done  when  they  die.  They 
indulge  themfelves  in  carnal  enjoyments  and  amufe- 
ments ;  each  upon  the  matter  faying  to  his  foul,— 
take  thine  eafe9  eat9  drink  and  be  merry  :  Quite  regard- 
lefs  of  all  God's  warnings,  in  his  word  and  provi- 
dence, about  the  woful  end  of  thefe  things.  And  if 
at  any  time  awakened  to  fome  confideration  of  their 
ways,  they  fatisfy  themfelves  with  fome  general  pre- 
emption 

*  Matth.   xxv.  46.;   Luke  xvi.  23,   24.;   Matth.  xiii.  42,  50. 

t  Chap.  I.    Sea.  IV. 

j  Tial.  lxxxii,  5.  ;     Eccl.  iii.  18,.;  jx.  3. 


Covenant  of  Works.  127 

fumption  of  God's  mercy:  Or  they  reft  in  a  vain  no- 
tion that  they  may  have  an  opportunity  and  more 
leifure  afterwards,  for  laying  everlafting  concerns  to 
heart. 

§  VI.  Many  of  thofe  within  the  vifible  Church 
are  living  in  a  woful  delujion,  as  to  their  natural  eftate 
under  the  Covenant  of  Works  ;  who  yet  appear  to 
have  a  rational,  and  even  ferious  concern  about 
their  everlafting  falvation.  Some  of  thefe  underftand 
not,  or  confider  not,  or  relifh  not  the  fcriptural  way 
of  falvation;  and  live  as  if  nothing  more  were  ne- 
ceffary  for  obtaining  it,  than  an  external  regularity 
in  the  performance  of  religious  and  relative  duties. 

But  others  of  them,  even  after  great  advances  in 
religious  knowledge  and  exercifes,  are  ftill  feeking 
falvation  and  eternal  life  in  the  way  of  the  Old  Co- 
venant. They  underftand  not  the  natural  marriage 
and  attachment  of  their  hearts  unto  the  way  of  doing 
for  life,  according  to  that  Covenant;  or  they  fee  no 
evil  in  it.  They  continue  under  the  reigning  power 
of  that  finful  attachment;  not  merely  under  fuch  re- 
mains of  it  as  are  to  be  found  in  the  beft.  They  in- 
deed make  fome  account  of  the  New-Covenant  righ- 
teoufnefs,  as  the  ground  of  their  acceptance  with 
God  and  title  to  eternal  life;  but  this  is  only  by  way 
of  fupplement  for  their  own  deficiencies,  in  going  a~ 
bout  to  efiablifh  their  own  right eonfnefs  *.  They  have 
never  feen  the  natural  oppofition  of  their  hearts,  un- 
to an  abfolute  and  immediate  dependence  on  the 
righteoufnefs  of  Chrift ;  at  leaft  they  have  feen  no 
evil  in  that  oppofition,  or  in  a  compounding  of  his 
righteoufnefs  with  their  own  for  juftiflcation.  They 
have  never  become  dead  to  the  law,  and  married  to 
Christ  ;  but  are  living  in  a  woful  delufion,  as  if 
^hey  were  building  their  confidence  and  hope  on  a 

good 

*  Rom,  s.  .3. 


ta8  A  View  of  the 

good  foundation,  though  never  getting  beyond  re- 
finements upon  an  Old-Covenant  religion  *.  And 
it  is  mod  lamentable,  that  many  are  entertained 
with  pernicious  do&rines,— directing  them  unto, 
and  encouraging  them  in  thatdelufive  courfe. 

§  VII.  The  eftate  of  mankind  under  the  Cove- 
nant of  Works,  is  naturally  quite  defperate.—They 
have  no  ability  for  recovering  themfelves,  from  the 
depth  of  fin  and  mifery  into  which  they  are  fallen  .* 
No  ability   for  anfwering  the   demands  which  that 
Covenant  makes,  of  nothing  lefs  than  perfect  obe- 
dience for  life, — -more  than  tits  Ethiopian  can  change 
his  fkin^  or  the  leopard  his  fpots  \ ;    nor    can  they 
do    any    thing    for    repairing  the    breach    of  that 
Covenant,  by  a  proper  fatisfaction.     And  they  have 
no  willingncfs  to  recover  themfelves,  or  to  be  reco- 
vered, from  the  corruption  of  their  natures  and  the 
finfulnefs  of  their  lives :    They  love  to  have  it  fo  * 
they  love  darknefs,  rather  than  light  ;  they  are  objli- 
nate,  their  neck  is  an  iron  fine w,  and  their  brow  brafs; 
they  refufe  to  be  ajhamed\.     Nor  could    any   finite 
wifdom  have  ever  devifed  how  their  recovery  mi^ht 
be  brought  about,  confidently  with  the  effential  per* 
fections  and  prerogatives  of  the  divine  nature.     No- 
thing within  the  compafs  of  their  own  doing  or  con- 
trivance, coud  have  prevented  a  perifhing  of   the 
whole  human  race  for  ever  in  hell  :    Their  condition 
bens;  naturally  as  defperme  as  that  of  devils. 
But  the  only   wise  God,  the  Kin7 g   eternal, 

HATH   REMEMBERED  US  IN   OUR  LOW    ESTATE;    FOR 
HIS   MERCY   ENDURETH  FOR  EVER  II  ! 


*    Rom.  vli    4,   6.  f  Jer.  xlii.  23.  %  Jer«  v-  31   » 

John  iii.  iq.  ;  Ifa.  xlviii.  4.  j  Jer.  iii.  3.  J]  Pfal.  cxxxvi.  23. 


SACRED 


i 


SACRED    CONTEMPLATIONS 

PART    SECOND.. 

A 

VIEW 

OF      THE 

COVENANT    of    GRACE: 

t  I  N      T  H   E 

ESTABLISHMENT  of  it  from  Eternity  ; 

AND      THE- 

ACCOMPLISHMENT  of  it  in  Time  ; 

AND      THE 

EFFECT  of  it  through  Eternity. 


I  have  made  a  Covenant  with  my  Chofen,  Psal.  lxxxix.  3. 

Sj>uam  dives  es  in  Mifericordia,  quam  magnificus  in  Jujlitia,  qua?n 
munificus  in  Gratia,  Dsmine  Deus  nofier  ! 

Bernardus. 
[In  English. 3 

How  rich  in  Mercy,  how  magnificent  in  Juftice,  how  munificent 
in  Grace  art  thou,  O  Lord  our  God  ! 


[     i3i     ] 


ADVERTISEMENT. 


After  haying  made  fome  progrefs  in  the 
View  of  the  Covenant  of  Works •,  the  Author 
conceived  a  defign  of  proceeding  afterwards, 
as  he  hath  now  done,  to  a  View  of  the  Cove- 
nant ofCrace* 

The  writings  of  fome  eminent  men  on  that 
fubject,  have  been  of  lingular  ufe  for  preferr- 
ing and  propagating  the  truth  of  the  gofpel. 
But  they  could  not  exhaufl  that  great  fubjeel: 
And  the  Author  has  been  led  to.  confider  it  in 
a  very  different  manner.     At  the  fame  time, 
— he  hath  freely  obviated  feveral  things  ad- 
vanced in  fome  of  thefe  writings,  which   he 
confidered  as  mifapprehenfions  of  the  fubjedl. 
The  doctrine  of  this  Covenant  is  the  furrt 
of  the  gofpel;  in  which   only,   all  our  help 
and  hope  for  eternity  is  to  be  found:  And 
people  are  wofully  impofed  upon,  to  their  e- 
verlafting  perdition, — when   any  thing  con- 
trary unto,  or  even   different  from  this,   is 
put  upon  them  under  the  character  of  the 
Gofpel.     The  courfe  which  God  prefcribes 

to 


[     J3*     ] 

to  every  firmer  for  falvation,  is  this, — Lei  him 
take  hold  of  my  Covenant :  And,  in  order  to  this, 
it  is  neceffary  that  they  underftand  the  mat- 
ter and  method  of  that  Covenant,  in  the  ad- 
miniftration  of  it  to  them  by  the  gofpel. 

This  Covenant  is  full  of  Right  eoiifnefs,  for 
the  jujiif cation  of  guilty  finners;  and  of  Grace, 
for  t\\t\Y  fanclif cation  to  eternal  glory:  So  that, 
without  taking  hold  of  it  by  faith, — men 
mull  die  under  all  the  guilt,  and  in  all  the 
defilement  of  their  fin;  unto  a  Hate  of  eter- 
nal death  in  hell. 


A 


V       I       E      W 


OF      THE 


COVENANT   of    GRACE,  ®c. 


THE  truth  of  the  Covenant  of  Works,  in  its  per- 
manent flate,  is  naturally  known:  All  may 
find  fome  evidence  of  it,  in  an  imprefiion  thereof  u- 
pon  their  own  hearts.  The  full  reprefentation  of 
that  Covenant,  indeed,  is  only  to  be  found  in  the 
Scriptures:  Yet  this  is  properly  a  reftoration  of  it 
from  the  deficiencies  of  that  natural  imprefiion, 
which  have  taken  place  fmce  the  breach  of  it;  and 
from  thofe  errors  which  corrupt  minds  have  fallen 
into  concerning  it. — But  the  truth  of  the  Covenant  of 
Grace  is  known  only  by  revelation:  It  is  fet  forth  to 
us  in  the  holy  Scriptures,  as  wholly  a  matter  of  faith 
upon  the  divine  teftimony  \  which  is  the  higheil 
fort  of  evidence  that  can  be  propofed  to  the  human 
mind. 

We  are  faved  through  faith  %  as  embracing  and 
improving  that  revealed  Covenant;  of  which  natural 
reafon  has  no  apprehenfion,  and  could  make  no 
difcovery.  The  eternal  falvation  of  a  finner,  as  to 
both  the  fad  and  poiiibility  of  it,  lies  entire!]  with- 
out 

*  Eph.  ii,  8, 


1 34  A  View  of  the 

out  the  compafs  of  reafon  3  which  ferves  only  for  the 
purpofes  of  the  prefent  life,  nowife  of  the  life  to  come. 
The  matter  of  that  falvation,  and  the  manner  of  its 
attainment,  belong  wholly  to  the  object  and  exer- 
cife  of  a  divine  faith  ;  according  to  that  Covenant. 
The  mockers  of  this  lad  time,  filled  with  a  pride  of 
their  ovyn  reafon,  do  indeed  laugh  at  faith  in  the 
matters  of  eternal  happinefs ;  hut  they  do  fo,  at  the 
peril  of  their  everlalting  damnation. 

It  is  now  propofed  to  take  fome  view  of  the  Cove- 
nant of  Grace  y  in  the  three  great  Periods  of  it \  or 
in  its  Efiablijhment  from  eternity,  and  its  Accomplifh- 
merit  in  time,  and  its  Effect  through  eternity. 


PERIOD    I. 


Of  the  Eftablifhment  of  the  Covenant  of  Grace  from 
Eternity. 

SEC  T.     I. 

Of  the  Reality  of  the  Covenant  of  Grace. 

This  Covenant  is  nowife  a  matter  of  imagination, 
but  of  abfolute  reality  or  truth.  Many  evidences  of 
this  might  be  collected  from  the  Scriptures;  but  it 
may  fuffice,  after  what  has  been  formerly  faid  *.,  to 
infift  on  fuch  of  them  as  are  of  a  more  direct  and  de- 
cifive  nature. 

§  I.  The  reality  of  the  Covenant  of  Grace  appears, 
from  the  mention  which  is  exprefsly  made  of  it  in 

Scripture. 

*   Part  I.  Chap.  II.   Sea.  I.  §  I.  5^/7. 


Covenant  of  Grace.  135 

Scripture.  The  only  inftance  of  this,  among  many » 
which  fhall  be  prefently  infifted  on,  lies  in  the  89th 
pfalm:  /  have  made  a  Covenant  with  my  Chofen,  I 
have  fworn  unto  David  my  fervant ;  thy  feed  will  I  e- 
flablifi  for  ever,  and  build  up  thy  throne  to  all  gene- 
rations  *. 

The  fpeaker,  in  this  paflage,  can  be  ho  other  but 
the  Lord;  who  is  mentioned  in  the  beginning  of 
the  pfalm.  That  the  defignations  [piy  chofen,  David 
my  fervant']  were  immediately  meant  of  the  literal 
David,  will  not  be  queftioned.  But  it  would  be  art 
ufing  of  the  reader  with  fome  indignity,  to  be  at 
pains  for  proving  to  him, — that  the  gracious  declara- 
tions and  promifes  in  the  pfalm  referred  to,  could 
bear  but  a  very  fubordinate  application  to  that  perfon; 
as  this  will  be  obvious,  at  one  reading  of  the  pfalm. 
Jesus  Christ,  and  his  fpiritual  kingdom  in  the 
Church,  were  mod  fignally  typified  by  the  literal  Da- 
vid and  his  kingdom  in  Ifrael.  Accordingly,  long 
afterwards,  the  Lord  did  again  and  again  fpeak  of 
Jesus  Christ,  and  promifed  him  as  to  come,  un- 
der the  fame  defignation, — David  my  fervant  f .  And 
a  folemn  declaration  was  made  concerning  him  when 
he  came,  to  the  fame  purpofe  :  The  Lord  God  fhall 
give  unto  him  the  throne  of  his  father  David ;  and  he 
fhall  reign  over  the  houfe  of  Jacob  (not  literal  but  fpi- 
ritual )  for  ever,  and  of  his  kingdom  there  Jhall  be  no 
end\.  Moreover,  long  after  the  literal  David  had 
difappeared,  the  Lord  promifed  this  fpiritual  David 
to  make  his  appearance,  under  a  parallel  defigna- 
tion; my  fervant  whom  I  have  chofen,  mine  Elect  in 
whom  my  foul  delighteth  ||. 

It  is  therefore  beyond  all  reafonable  queftion, — 
that  the  paflage  now  under  confideration  mud  be 
underftood,  as  having  its  ultimate  and  principal  ve- 
rification 

*  Pfal.  lxxxi'x.  3,  4.     f  Ezek.  xxxiv.  23,  24.;  xxxrii.  24.  25. 
\  Luke  i.  32,  23.         ||  tit.  xlii.  1. :  xliii.  19. 


136  A  View  of  ihe 

rihcation  in  Jesus  Christ  ;  averting  a  covenant 
made  with  him  on  behalf  of  his  fpiritual  feed,  and 
of  his  royal  government  among  them.  And  this  co- 
venant was  then  fpoken  of  as  already  made ;  even  made 
from  all  eternity,  according  to  the  eternity  and  im- 
mutability of  the  divine  parties :  So  that  it  can  be 
no  other  but  a  Covenant  of  Grace  with  Chrift,  on 
behalf  of  fmful  men. 

§  II.  The  reality  of  the  Covenant  of  Grace  ap- 
pears, from  the  ftate  of  matters  about  fome  of  fallen 
mankind  before  the  world  began.  A  (hiking  dif- 
covery  of  this,  lies  in  the  8th  chapter  of  the  Pro- 
verbs *.  Sufficient  evidence  will  be  given  in  another 
fe&ion, — that  it  is  Jesus  Christ,  the  eternal  Son 
of  God,  who  is  there  fpeaking  of  himfelf  under  the 
character  of  Wifdotn  ;  the  perfonal  Wifdom  of  God* 
He  fays, — that  he  was  fet  up  from  everlafting,  from 
the  beginning,  or  ever  the  earth  was.  As  thus  fet  up 
by  the  eternal  Father  from  everlafting,  he  fays — I 
was  rejoicing  in  the  habitable  part  of  his  earth,  and 
my  delights  were  with  the  fons  of  men ;  as  then  all  pre- 
fent  to  him,  in  the  decree  about  their  future  exig- 
ence and  condition.  And  this  mult  certainly  coin- 
cide with  his  having  been  foreordained  for  them  before 
ihe  foundation  of  the  world  f .  He  was  then  fet  up 
and  foreordained,  fo  that  grace  was  given  them  in 
Chrift  Jefus  before  the  world  began  j.  Accordingly, 
God  promifed  eternal  life  to  them  before  the  world  be- 
gan I :  And  this  promife  could  not  be  given  to  them- 
felves  immediately,  when  they  had  no  existence;  it 
could  only  be  given  to  them  in  Chrift,  as  grace  was 
given  to  them  in  him. -And  all  this  can  mean  no- 
thing other  than  what  it  is  brought  to  prove;  a 

gracious 


Prov.  viii.  23.  31.  f  1  Pet.  i.  20.  %  2  Tim. 

Tit.  i.  2. 


Covenant  of  Grace.  137 

gracious  eftablifhment  then  made,    a   Covenant   of 
Grace  with  Chrift  on  their  behalf. 

§  III.  The  reality  of  the  Covenant  of  Grace  ap- 
pears, from  the  fad  of  the  final  and  everlafling  fal- 
vation  of  fome  of  fallen  mankind.  The  Scriptures 
are  fo  full  of  this  bleffed  fact,  that  it  is  quite  needlefs 
to  deal  in  any  proof  of  it.  And  their  final  falvation 
through  eternity,  mud  be  the  effect  of  a  decree  con- 
cerning it  from  eternity  ;  as  nothing  could  come  to 
pafs,  but  from  its  having  been  foreordained  by  God's 
eternal  purpofe.  And  unto  this  falvation  they  are 
exprefsly  faid  to  have  been  chofen  before  the  founda- 
tion of  the  world;  being  predejlinated  thereto,  accord* 
ing  to  the  purpofe  of  him  who  worketh  all  things  after 
the  counfel of  his  own  will* \ 

But  this  could  not  be  by  zfimple  decree.  Accord- 
ing to  what  has  been  obferved  in  another  place  f,— • 
the  effential  perfections  and  prerogatives  of  the  di- 
vine nature  could  not  have  admitted  of  their  falva-* 
tion,  but  through  a  full  effecl  of  the  law-curfe  to 
which  they  are  naturally  fubjected :  And  fuch  an  ef- 
fect of  it  upon  themfelves,  muff  have  abfolutely  pre- 
vented their  falvation  for  ever.  It  could  only  be,  as 
the  Scripture  declares  it  to  have  been;  through  their 
being  redeemed  from  the  curfe  of  the  law,  by  Chrift's 
being  made  a  curfe  for  them  J.  The  decree  of  their 
falvation  muft  therefore  have  been  fuch,  as  contain- 
ed a  gracious  eftablifhment  for  having  it  effectuated 
in  that  manner ;  a  Covenant  of  Grace  with  Chrift  in 
their  behalf. 

§  IV.  The  reality  of  the  Covenant  of  Grace  ap- 
pears, from  the  method  of  grace  in  the  actual  falva- 
tion of  forne^  of  fallen  mankind.     They  are  faved  by 

Q^  grace : 

*  Eph.  I  4,   n.         f  Pan  I.  Ch.  I.  Sea.   IV.   $  III. 
t  Gal.  Hi.  13. 


13*  A  View  of  the 

grace  * ;  By  the  mere  grace,  or  free  favour  of  God 
toward  them,  without  the  deeds  of  the  law;  in  oppo- 
fition  to  all  pretended  merit  by  any  works  of  righte- 
oufnefs  which  they  have  done,  all  to  the  praife  of  the 
glory  of  his  grace  f .  But  this  grace  could  not  take  ef- 
fect upon  them,  inconfiftently  with  the  glory  of  di- 
vine holinefs  and  juftice  and  truth.  It  was  necefia- 
ry  that  mercy  and  truth  jhould  meet  together,  that  righ- 
teoufnefs  and  peace  Jhould  kifs  each  other  \;  that  the 
divine  holinefs  and  juftice,  as  well  as  grace,  fhould 
be  glorified  in  the  manner  of  their  falvation  :  That 
it  fhould  be  through  a  repairing  of  the  breach  of  the 
Covenant  of  Works;  and  through  a  maintaining  of 
the  glory  of  the  divine  juftice  and  truth,  by  a  fatif- 
faction  for  that  breach. 

Accordingly,  we  are  exprefsly  taught, — that  grace 
reigns  through  right eoufnefs  unto  eternal  life,  by  jfefus 
Chriji  our  Lord;  in  his  repairing  the  breach  of  the 
Covenant  of  Works,  by  fulfilling  all  the  righteouf- 
nefs  of  it  for  them:  And  it  is  through  his  being 
made  fin  for  them,  under  the  imputed  guilt  and  in- 
flicted punifhment  of  it ;  that  they  might  be  made  the 

righteoufnefs  of  God  in  him  ||. Such  is  the  method 

of  grace  in  their  actual  falvation,  to  the  glory  of  all 
the  divine  perfections ;  a  method  which  mud  have 
been  fettled  in  the  counfel  of  God  from  eternity,  ac- 
cording to  which  only  he  proceeds  in  time:  And 
which  muft  certainly  import  a  gracious  eftablifhment 
for  this  purpoie  ;  a  Covenant  of  Grace  with  Chrift  a* 
bout  their  falvation. 

§  V.  The  reality  of  the  Covenant  of  Grace  ap* 
pears,  from  the  perfonal  Jhite  of  J>:sus  Christ*  It 
fhall  only  be  obferved  here,  that  he  bears  the  (late 
of  a  public  pcrfoiu     In  comparifon  with  the  Jirft  man, 

he 

*  Eph.  ii.  5,  8.  f  R°m-  IJi-  27»  a8-  »  Tlt'  liu  5,; 

EpU.  i.  6.     X  Pfcl-  lxxxv.  io.       |  Rom.  v.  21. ;  2  Cor.  v.  2  i- 


Covenant  of  Grace.  139 

he  is  called  the  fecond  man  *.  Of  him  the  fir  ft  man 
was  a  figure  f ,  a  reprefenting  type.  In  him  all  the 
redeemed  from  among  men  are  made  alive  ;  as  they 
have  all  died  in  the  fir  ft  man  J.  By  his  obedience 
they  are  all  made  righteous  \  as,  by  the  firft  man's 

difobedience  they  were  made  /inner  s  ||.~ -And  it  is 

impoflible  to  put  any  rational  fenfe  upon  all  this, 
but  as  denoting  a  Covenant- he  adjhip  in  the  perfon  of 
Chrift ;  which  can  only  be  in  his  having  a  Covenant 
*f  Grace  made  with  him  from  all  eternity,  for  the 
falvation  of  all  who  are  faved  from  among  men. 

In  a  word, — the  whole  matter  and  manner  of  the 
falvation  of  finners,  according  to  the  gofptl,  pro- 
claims the  reality  of  that  Covenant.  For  this  falva- 
tion could  not  be  by  mere  acts  of  divine  will  Tm&pow- 
er,  confidently  with  God's  not  denying  himfelf:  It 
could  not  be  but  through  an  interpofitioji  of  the  ma- 
nifold-wifdom  of  God  §;  providing  for  this  falvation 
by  price  as  welt  as  power,  to  the  glory  of  all  his 
name, — in  an  eftablifhment  of  a  Covenant  of  Grace 
with  Jefus  Chrift  for  that  purpofe.  Every  thing 
which  belongs  to  our  recovery  from  trie  finfulnefs 
and  mifery  of  our  natural  eftate,  muft  be  traced  up 
to  that  Covenant :  And  upon  the  faith  of  it  depends 
all  our  falvation,  with  all  proper  exercife  concerning 
the  fame. 


SECT,     II. 


General  Obfervations  about  the  Covenant  of  Grace. 

§  I.  The  Covenant  of  Grace  has  no  parallel,  or 
any  other  tranfaclion  that  may  be  properly  brought 
into    a  comparifon    with   it  ;    but  the  Covenant  of 

Works 

*  1  Cor.  xv.  47.         f  Rom.  v.  14.         £  1  Cor.  xv.  22. 
||  Rom.  v.  19.  See  Part  I.  Chap.  II.  Sett.  I.    §  Eph.  iii.  10. 


140  A  View  of  the 

Works  which  was  made  with  the  fir  ft  man.  This 
parallel  is  very  proper  ;  as  it  is  exprefsly  ftated  in 
feveral  paflages  of  Scripture  that  have  been  confides 
ed.  The  firft  man  was  a  Covenant-rhead  or  repre^ 
Tentative  of  all  his  natural  feed:  Who  were  to  (land 
or  fall,  in  and  with  him:  as  he  fhould  fulfil  or  break 
the  condition  of  that  Covenant  which  was  made  with 
him  for  them,  and  with  them  in  him.  Accordingly, 
Ji-sus  Christ  is  a  Covenant-head  or  reprefentative 
of  all  his  fpiritual  feed :  Who  have  a  (landing  in  a 
ftate  of  acceptance  with  God,  and  a  title  to  eternal 
life  ;  wholly  upon  his  fulfilled  condition  of  that  Co- 
venant which  is  made  with  him  for  them,,  and  with 
them  in  him. 

But  no  covenants  which  God  ever  made  with  any 
other  [as  with  Noah,  Abraham,  Mofes,  Phineas,  and 
David\  ought  to  be  mentioned  in  any  comparifon 
with  the  Covenant  of  Grace ;  as  to  a  reprefentative 
capacity  of  the  parties  covenanted  with.  For  none 
of  thefe  were  reprefeniati-vcs,  in  any  fuch  fenfe  as. 
Chrift  was.  They  were  natural  roots  of  different 
parties,  to  whom  promifes  were  made  through  them : 
but  they  were  nowife  Covenant -heads  or  reprefenta- 
tives  of  thofe  parties,  as  at  once  to  ftand  or  fall  in 
and  with  them;  more  than  parents  ftili  are,  when 
having  the  promife  unto  them  and  their  children. 

§  II.  The  Covenant  of  Grace,  in  comparifon  with 
the  Covenant  of  Works,  is  called  the  feco?id  or  New 
Covenant :  But  this  is  not  with  any  refpect  to  the 
period  or  order  in  which  it  was  made.  In  all  fuch 
reipects,  it  was  the  firft  and  an  old  Covenant  -,  this 
having  been  made  from  eternity,  and  the  other  on- 
ly in  time.  But  there  was  no  ptace  for  its  being  re- 
vealed and  taking  any  effect,  till  the  Covenant  of 
Works  was  broken  ;  fo  that,  with  regard  to  the  ma- 

nifeftation 


Covenant  of  Grace.  141 

nifeflation  and  adminiftration  thereof,  it  is  ihe/eeond 
and  the  New  Covenant. 

According  to  our  finite  way  of  conceiving,  we 
have  to  think  or  this  Covenant  as  made  of  old ;  in  a 
period  long  ago  pad,  infinitely  before  all  worlds. 
But,  with  regard  to  the  divine  Parties  concerned  in 
making  of  it,  this  is  ever  prefent  and  new;  as,  un- 
to them,  nothing  can  be  paft  or  future.  The  ful- 
filling of  its  condition  was  to  man  a  matter  of  futu- 
rity at  the  revelation  of  it,  for  about  four  thoufand 
years:  But  it  was  ever  prefent  to  God;  fo  that  he 
proceeded  upon  it  in  laving  finners,  under  the  Old- 
Teftament  (late,  as  a  fulfilled  condition.  And  though 
this  was  a  matter  of  futurity  to  the  manhood  of  Jefus 
Chrifr,  till  he  finifhed  his  work  upon  the  crofs;  yet, 
with  regard  to  him  as  God-man,  it  was  ever  prefent: 
For,  as  to  himfelf  in  that  blelTed  character,  he  faid 
of  himfelf, — before  Abraham  was  (not,  I  ivas,  but) 
I  am  *  ;  all  that  is  pad  to  us,  with  all  that  is  future  to 
us,  being  ever  prefent  to  him.  Such  is  the  glorious 
and  inconceivable  manner  of  duration  which  be- 
longs to  the  divine  Being,  in  each  perfon  of  the 
Godhead ! 

§  III.  The  Covenant  of  Grace  is  a  Covenant  of  Re- 
demption, The  bleifednefs  therein  provided  through 
Chrift  for  finners  of  mankind,  is  fet  forth  in  Scrip- 
ture under  the  general  character  of  redemption  ;  eter- 
nal redemption,  which  he  has  obtained  for  them  f .  He 
is  often  called  the  Redeemer  ;  and  Job  looked  for- 
ward to  him  in  that  character,  my  Redeemer  j.  He 
is  the  Redeemer  of  men,  as  becoming  a  kinfman  to 
them  ;  the  only  kinfman  of  the  human  family,  who 
has  a  right  and  capacity  for  redeeming  them:  Nor 
could  he  accomplish  their  redemption,  but  in  this 
relation  to  them  ;  that  he  might  be  capable  of  ferv- 


John  viii.  58.  f  Heb.  ix.  12.  %  Job  xlx.  25, 


ing 


142  A  View  of  the 

ing  and  fuffering  for  them  in  their  nature. — And  all 
the  faved  people  of  that  family,  are  called  the  redeem- 
ed of  the  Lord  *.  His  great  employment  concern- 
ing them  in  that  Covenant  was,  to  redeem  them  that 
were  under  the  law ;  from  their  natural  fubjedtion  to 
the  law  of  the  Covenant  of  Works,  in  all  its  com- 
manding and  curfmg  power  as  fuch :  To  redeem  them 
from  the  curfe  of  the  law,  in  all  its  obligation  and  ef- 
fects ;  to  redeem  them  from  all  iniquity ;  to  redeem 
them  unto  God,  into  a  irate  of  glorious  conformity 
to  him  and  communion  with  him  in  heaven  for  e- 
ver  f.  And  all  this  redemption  is,  not  only  by  an 
efficacy  of  his  infinite  power,  but  alfo  by  a  prise  of 
infinite  value  ;  the  precious  blood  of  Chrift  \. 

It  is  therefore  a  Covenant  of  Redemption  to  Chrift, 
as  to  the  matter  of  his  employment  therein.  But  at 
the  fame  time,  as  to  the  origin  of  it,  and  our  enjoyment 
of  that  redemption, — it  is  wholly  a  Covenant  of  Grace 
to  us.  Our  redemption  through  it,  is  according  to 
the  riches  of  his  grace  :  Before  God,  we  are  juflified 
freely  by  his  grace  ;  but  it  is  through  the  redemption  thai 
k  in  Jtfus  Chriji  ||. 

§  IV.  There  is  only  one  Covenant  of  God's  mak- 
ing, the  Covenant  of  Grace  and  Redemption,  for 
the  eternal  falvation  of  mankind  finners.  The 
Scripture  reveals  but  one  for  that  purpofe;  the  new 
Covenant,  the  everlafling  Covenant,  As  man's  ruin 
is  by  one  Covenant,  his  recovery  is  likewife  by  one. 
God  has  but  one  falvation;  one  way  of  faving  fin- 
ners, by  one  Christ. 

There  is,  therefore,  no  propriety  in  this  definiti- 
on which  has  been  given  of  the  Covenant  of  Grace: 
"  It  is  a  gracious  convention  betwixt  God  and  fin- 
"  ful  eleel  man;  by  which,  for  the  intervening  me- 

"  diation 

*  I  fa.  lxii.  ii.  f  Gal.  it,  5. ;  m.  13. ;  Tit.  ii.  14. ; 

Rev.  y.  9.        \  1  Pet.  i.  19.        ||  Eph.  i.  7.  y  Rom.  iii.  24. 


Covenant  of  Grace.  143 

*c  diation  of  Chrift,  all  faving  grace  and  glory  is  al- 
"  lotted  to  thofe  who  believe  and  repent :" — Or,  in 
other  words,  "  It  is  a  gracious  convention  betwixt 
"  an  offended  God  and  offending  man ;  for  beftow- 
«  ing  grace  and  glory,  in  Chrift,  upon  finful  man, 
"  under  the  condition  of  faith."  And  it  may  be  ob- 
ferved,  that, 

y?,  Such  a  Covenant  as  this  mud:  have  its  begin- 
ning in  time  ;  as  it  could  not  be  entered  into  imme- 
diately with  eled  finful  men  before  they  exifted. 
And,  therefore,  it  muft  be  very  different  from  that 
Covenant  of  Grace  which  was  entered  into  immedi- 
ately with  Jefus  Chrift,  from  all  eternity. 

%dlf9  According  to  the  above-cited  definition^ 
Chrift  is  fet  forth  as  the  Mediator  betwixt  God  and 
iinful  man  :  But  he  cannot,  according  to  the  Scrip- 
tures, or  without  abfurdity,  be  fet  forth  as  the  Me- 
diator of  two  diftinct  Covenants  •,  the  one  made  with 
him  for  men  from  all  eternity,  and  the  other  made 
with  man  through  him  in  time. 

3<f/y,  According  to  the  above-cited  definition, 
faith  and  repentance  is  the  proper  and  formal  con- 
dition of  the  Covenant  of  Grace ;  fo  that  it  muft  be 
the  immediate  ground  of  title  to  the  promifed  blef- 
fings,  as  really  as  man's  perfect  obedience  would  have 
been  under  the  Covenant  of  Works.  His  perfect  o- 
bedience  under  that  Covenant  could  have  had  no 
intrinfic  merit  in  it;  but  it  would  have  had  a  faclion- 
al  merit  in  it,  by  God's  favourable  constitution:  And 
the  cafe  would  be  the  fame,  with  regard  to  that  al- 
leged condition  of  the  Covenant  of  Grace;  God  gra- 
cioufly  admitting  of  it,  through  Chrift's  mediation, 
as  the  immediate  ground  of  the  perfon's  title  to  eter- 
nal life. 

4.tbly,  The  Scripture  ftates  an  abfolute  oppofition 
betwixt  grace  and  works,  with  regard  to  the  ground  of 
a  Tinner's  claim  for  juftification  and  eternal  life  j  fuch 

an 


1 44  A  View  of  the 

an  oppofitioa  betwixt  thefe  as  can  admit  ofno  mixture 
at  all  *.  But,  according  to  the  above-  cited  definition, 
there  is  at  lead  a  mixture  of  works  brought  in,  un- 
der the  name  of  faith  and  repentance  ;,  That,  through 
Chrid's  mediation,  thefe  are  accepted  of  as  a  condi- 
tion for  obtaining  eternal  life.  And  fuch  a  Cove- 
nant of  Grace,  would  be  but  a  new  fort  of  a  Cove- 
nant of  Works,  pretended  to  be  on  eafier  terms  than 
the  old  ;  obtained  for  finners  by  the  Mediator. 

$ihtyi  According  to  the  above -cited  definition,  the 
intervening  of  Chrid,  or  of  his  mediation,  is  betwixt 
God  on  the  one  part, — -and  the  believing  penitent 
finner  on  the  other  part ;  thefe  being  the  two  con- 
tracting parties  in  the  Covenant,  betwixt  whom  the 
mediatory  intervention  is  made  :  For  the  finner  mud 
be  fir  ft  dated  as  a  believing  and  a  repenting  perfon, 
before  God  doth  edablifh  the  Covenant  with  him. 
But  he  can  no  more  make  himf  elf  fuch  a  perfon,  than 
he  can  perform  the  whole  condition  of  the  Cove-* 
nant  of  Works.  How,  then,  comes  he  to  be  a  peni- 
tent believer,  before  God's  entering  into  a  Cove* 
nant  of  Grace  with  him  ?  Doth  Chrid  firft  make  him 
fuch,  bedowing  on  him  all  this  good  qualification  ; 
in  order  to  God's  gracious  dealing  with  him  after 
that  manner ! 

6thly,  According  to  the  above-cited  definition,  all 
that  is  allowed  to  Chrid's  mediation,  is  an  obtain- 
ing of  a  Covenant  of  Grace  with  a  finner :  That, 
through  his  mediation,  God  condefcends  to  promife 
all  bleflings  to  the  finner,  on  the  condition  of  his 
own  faith  and  repentance.  This  is  really  the  fame 
as  to  fay, — that  in  Chrid,  and  for  his  fake,  God  is 
pleafed  to  accept  of  the  perfon's  own  righteoufnefs, 
as  the  immediate  ground  of  his  juftification,  and  ti- 
tle to  eternal  life;  the  righteoufnefs  of  Chrid  only 

meriting 

*   Rom.  xi.  6. 


Covenant  of  Grace.  145 

meriting  this,  on  behalf  of  the  perfon/s  own  righ- 
teoufnefs. 

j'tbly,  The  above-cited  definition  mufl  fuppofe  a 
diitin&ion  betwixt  the  Covenant  of  Redemption  and 
the  Covenant  of  Grace;  the  former  made  with  Chrift 
from  eternity  ;  but  the  latter  with  a  believing  and 
repenting  finner  in  time.  And  then,  this  mould 
not  be  called  the  Covenant,  but  the  Covenants  of 
Grace:  There  muft  be  as  many  diftincl  Covenants,  and 
as  many  diftincl:  conditions  thereof,  though  all  of  the 
fame  general  nature, — as  there  have  been  and  are 
believers  and  penitents,  even  an  innumerable  multi- 
tude of  them;  one  for  each:  And  the  number  of  thefe 
Covenants  would  be  flill  increafing, — as  fmners  come 
to  be  converted,  one  by  one,  in  the  fuccelTive  pe- 
riods of  the  church-llate. 

§  V.  As  there  was  an  immediate  and  primary  ma- 
king  of  the  Covenant  of  Grace  with  Christ  from  e- 
ternity;  it  was  then  alfo  eftablifhed,  that  there  mould 
be  a  mediate  and  fecondary  making  of  it  with  church- 
members  in  time  :  Which  was  to  be  in  the  way  of 
both  general  andy "pedal  difpenfation. 

This  is  evident  in  many  places  of  Scripture.  It 
is  fo,  particularly  in  what  the.  Lord  faid  to  Abra- 
ham,— /  will  eftablifh  my  Covenant  between  me  and 
thee,  and  thy  feed  after  thee,  in  their  generations,  for 
an  everlafling  Covenant ;  to  be  a  God  unto  thee,  and 
to  thy  feed  after  thee  *  :  In  what  he  promifed  to  If- 
rael  of  old,  and  promifeth  to  the  church  body  flill, 
— This  is  the  Covenant  that  I  will  make  with  the  houfe 
of  Jfrael,  after  th  of e  days,  faith  the  Lord;  I  will  put 
my  laws  into  their  mind,  and  write  them  in  their  hearts; 
and  I  will  be  to  them  a  God,  and  they  ft  all  be  to  me  a 
people  \:  In  what  David  faid  concerning  him, — He 

R  hath 

*   Gen.  xvii.  7.  f  Jcr.  xxxi.  33.  ;    Hcb.  viii.  8. 


146  A  View  of  the 

hath  made  with  me  an  everlaflim  Covenant,  ordered  ia 
all  things,  and  fare;  for  this  is  all  my  falvation,  and 
all  my  defire  *  :  In  what  David  affirmed  of  his  deal- 
ing with  his  people, — He  will  Jhew  them  his  Cove* 
nant  I  *  And  in  what  he  ftill  promifeth, — Every  one 
that  taketh  hold  of  my  Covenant ',  even  them  will  I  bring 
to  my  holy  mountain,  and  make  them  joyful  in  my  houfe 
of  prayer  \  :  /  will  bring  you  into  the  bond  of  the  Cove- 
nant || . 

The  above  paflages  denote  a  general  difpenfation, 
toward  the  members  of  the  vifible  Church ;  in  an 
exhibition  which  is  made  of  the  Covenant  of  Grace 
to  them.  It  is  exhibited,  as  wholly  confiding  of  ex- 
ceeding great  and  precious  promifes ;  the  accomplifh- 
ment  of  which  is  to  proceed  upon  the  mediatory  righ- 
teoufnefs  of  Jefus  Chrift,  as  the  alone  condition 
thereof.  It  it  is  exhibited  in  gracious  offers  of  it, 
for  them  to  take  hold  of  it  by  faith ;  with  gracious 
calls  for  their  doing  fo*  In  this  refpect,  it  is  a  Co- 
venant made  with  them,  as  to  all  God's  engagement 
in  it ;  to  take  effect  through  their  embracement  of 
thefe  promifes,  in  a  dependence  on  that  condition. 

And  the  above  paflages  denote  a  fpecial  difpenfa- 
tion, toward  the  members  of  the  inviiible  Church, 
Thefe  are  blefied  with  an  experience  of  the  Lord's 
mewing  his  Covenant  to  them,  by  a  fupernatural  il- 
lumination of  their  minds.  They  are  enabled  to 
take  hold  of  it  by  an  applying  faith,  as  to  both  the 
condition  and  promifes  of  it.  They  are  brought  into 
the  bond  of  it ;  under  the  bond  of  God's  gracious 
engagement  to  them,  and  of  their  dutiful  engage- 
ment to  him :  So  that  they  are  feverally  and  fpe- 
cially  intereiled  in  that  Covenant,  unto  eternal  life. 
According  to  this  view,  it  is  made  with  them;  for 
the  glorious  condition  of  it  is  made  theirs,  in  God's 

imputation 

*   2  Sam.  xxiii.  5.  f   Pfal.  xxv.  14.  J   lfa.  lvi,  6,   J- 

|1   Ezek.  xx.  37. 


Covenant  of  Grace.  147 

imputation  thereof  to  them, — and  the  appropriation 
which  they  make  of  it  to  themfelves  by  faith  :  And 
the  promifes  of  it  are  made  theirs;  as  they  enjoy  a 
right  to  obtain  a  full  accomplifhment  of  all  theie,  u- 
pon  the  ground  of  that  fulfilled  condition  which  is 
placed  to  their  account. 

§  VI.  Though  the  Covenant  of  Grace  be  lefs  ex- 
tenfive  in  its  objecls,  it  is  more  extenfive  in  its  benefits •, 
than  the  Covenant  of  Works  was  or  could  have  been. 
This  Covenant  extends  to  all  mankind :  But  the  o«? 
ther  Covenant  extends  only  to  fome  of  them,  and 
comparatively  few;  though  they  are  abfolutely  a  great 
multitude  which  no  man  could  number,  as  the  nations  of 
them  which  are  faved  *. 

Yet  the  cafe  is  very  different,  with  regard  to  the 
benefits  of  thefe  two  Covenants.  Had  the  Cove- 
nant of  Works  been  kept,  there  would  have  been  a 
very  high  difplay  of  the  divine  goodnefs ;  in  an  ad- 
vancement of  all  mankind,  at  length,  to  an  imme- 
diate and  heavenly  enjoyment  of  God  for  ever.  But, 
according  to  the  Covenant  of  Grace, — there  is  the 
higheft,  and  an  united  glory  of  all  the  divine  excel- 
lencies, in  the  falvation  of  finners.  The  ho:inefs 
and  juftice  of  God  are  far  more  eminently  difplay- 
ed  in  this  cafe,  than  in  that  of  thofe  who  are  punifh- 
ed  with  everlafling  deft  ruction:  While  the  glory  of 
their  heavenly  {late,  as  enthroned  with  God-man, — 
far  excelleth  what  could  have  belonged  to  that  date, 
according  to  the  Covenant  of  Works. 

And,  as  to  the  benefits  of  the  Covenant  of  Grace, 
they  are  altogether  fupernatural  and  fpiritual.  No- 
thing natural  or  material,  or  which  is  a  natural  ob- 
ject of  bodily  fenfe,  as  fuch, — has  any  place  among 
thofe  benefits,  or  in  the  purchafeof  Chrift:  Nothing 
but  what  is  fupernatural;  a  matter  of  fpiritual  expe- 
rience, 

*    Rev.  vii.  9.  ;     xxi.  24. 


148  A  View  of  the 

rience,  or  an  object  of  divine  faith.  A  blefiing  u- 
pon  material  things,  to  thofe  who  are  Saved,  belongs 
to  the  benefits  of  that  Covenant;  but  this  blefTmg  is 
wholiy  an  object  of  faith. — —The  curfe  of  the  bro- 
ken Covenant  of  Works  requires  that  the  world 
fhould  be  upheld  as  at  prefent;  till  all  the  natu- 
ral feed  of  the  fir  ft  man  be  brought  forth  in  fuccef- 
five  generations,  for  partaking  with  him  in  the  ef- 
fect of  that  curie :  And  the  Covenant  of  Grace  re- 
quires the  fame  thing,  on  behalf  of  the  feed  promis- 
ed to  Jefus  Chrift.  But  this  Covenant  provides  for 
them  all  the  bleffings,  only,  of  a  Spiritual  Salvation; 
including  a  fpeciaj  bleffing  upon  their  common  en- 
joyments. 

§  VII.  The  eftablifhment  of  the  Covenant  of  Grace 
is  by  one  acl  of  the  divine  plealure  and  will.  The 
infinite  Being  is  absolutely  one  ;  without  any 
composition  in  his  being,  or  in  his  mind.  His  under* 
jiandlng  is  infinite  *  ;  comprehending,  in  one  act,  all 
that  is  intelligible:  He  can  have  no  Succeffion  of 
views,  apprehenfions  or  thoughts.  And  that  efta- 
blilhment  is  therefore  one,  at  once  ;  confiding  oS  no 
parts  in  God,  of  a  glorious  and  indivisible  Unity. 
Yet  our  finite  minds  cannot  confider  it,  but  as  vir- 
tually including  many  things ;  compounded  oS  many 
parts:  Which  we  are  warranted,  as  obliged,  to  con- 
sider Severally  ;  though  not  as  Separable,  or  as  more 
than  one  thing  in  God. 

SECT.     III. 

Of  the  Origin  of  the  Covenant  of  Grace. 

§  I.  This  Covenant,  as  to   the   eitabliihment  of 
it,  is  originally  in  God  :  Not  like  thofe  divine  works 

or 

*  Pfal.  cxlvii.  j. 


Covenant  of  Grace.  149 

or  difpenfations  which  are  only  from  God,  as  effects 
of  his  wifdom  and  power  in  time.  It  is  what  he  hath 
purpofed  in  himfelf*  :  And  To,  it  is  of  the  fame  eter- 
nity with  himfelf,  there  is  not,  nor  ever  was  any 
conceivable  moment  in  which  it  was  not;  or  in  which 
it  might  not  have  been,  or  might  have  been  other- 
wife  than  as  it  is.  We  have  to  look  as  far  up  and 
as  far  back  to  this  cjlabhfhment,  as  to  God-head! 

But  it  doth  not  originally  lie  in  anv  perfections  of 
the  divine  nature  ;  for  then,  it  would  not  be  a  Co- 
venant of  Grace,  but  of  natural  nee cjfity.  It  lies  ori- 
ginally in  a  free  determination  of  the  divine  will ; 
which,  though  not  a  neceffary  refult  of  the  divine 
perfections,  is  yet  coeternal  with  thefe.  It  is  the 
myflery  of  his  willy  according  to  his  good  pleafure,  which 
he  hath  purpofed  in  himfelf**  He  would  have  been 
the  fame  in  his  infinite  and  elTential  perfections,  of 
the  fame  excellency  and  glory  ;  though  there  had 
been  no  fuch  efiablifhment  in  the  good  pleafure  of 
his  will  on  behalf  of  fallen  men,  more  than  of  fallen 
angels :  But  fuch  is  the  glorious  myftery  of  his  will, 
concerning  feme  of  mankind  ! 

§  II.  This  eftablifhment  is  wholly  made  by  the 
grace,  the  absolutely  free  grace  of  God;  and  is 
therefore  properly  called  the  Covenant  of  Grace,  The 
whole  realbn  of  it  lies  in  God  himfelf,  not  in  any 
thing  without  himfelf.  And  it  lies  directly,  not  in 
his  nature,  but  in  his  mere  will;  in  the  fovereign good 
pleafure  of  him  who,  efpecially  in  this  cafe,  giveth  not 
account  of  any  of  his  matters  f.  That  Covenant  is 
made,  only  on  behalf  of  fome  of  mankind,  without 
any  reafon,  on  their  part,  for  fuch  a  diftinguifhing 
of  them  from  others.  It  could  not  proceed  on  any 
forefeen  good  in  them,  as  the  reafon  of  that  diftirc- 

tion 

*   Eph.  i.  9.  f  Job  xxxiii.  13. 


*5°  A  View  of  the 

tion;  for  there  could  be  no  diftinguifhing  good  in 
them  to  procure  it,  none  but  what  was  to  proceed 
from  it.  God  was  willing  to  make  known  the  riches 
of  his  glory  on  the  veffels  of  mercy,  whom  he  had  afire 
prepared  unto  glory  :  As  he  faith — /  will  have  mercy 
on  whom  I  will  have  mercy,  and  I  will  have  companion, 
on  whom  I  will  have  compajjion  *.  The  true  and  on- 
ly reafon  of  this  whole  matter,  lies  in  that  mod  re- 
markable addrefs  which  Jefus  made  to  the  Father  ; 
Even  Jo,  Father,  for  fo  it  feemed  good  in  thy  fight  f. — 
Such  is  the  fupreme,  the  abfolute,  the  unaccounta- 
ble reign  of  free  Grace,  in  the  eflablifhment  of  the 
Covenant  of  Grace:  And  the  praife  of  the  glory  of 
this  grace  mud  not  be  taken  away  from  it,  in  afcrib- 
ing  the  fame  to  any  of  the  means  through  which  that 
Covenant  is  brought'  to  its  accomplifhment  and  ef- 
fect ;  not  even  to  that  great  mean,  the  mediatory 
undertaking  and  adminiftration  of  Jefus  Chrift. 

§  III.  Some  worthy  men  who  could  not,  in  any 
decree,  be  reckoned  to  mean  any  oppofition  to  the 
doctrine  of  glorious  Grace  in  that  Covenant, — have 
yet  been  very  much  off  their  guard  in  teaching,  (one 
with  a  remarkable  diligence  of  repetition) ;  that 
"  the  promifes  of  the  Covenant  are  the  purchafe  of 
"  the  blood  of  Chrift,  owing  to  the  merit  of  Chrift/s 
"  righteoufnefs  :v  That  "  all  thefe  promifes  are  the 
"  price  of  his  blood,  the  purchafe  of  his  obedience 
"  and  death :"  That  "  the  condition  of  the  Cove- 
c<  nant  is  the  foundation  of  the  promifes:"  That 
M  to  Chrift's  fulfilling  the  condition  of  the  Cove- 
*f  nant,  both  the  making  and  performing  of  the  pro- 
"  mife  of  eternal  life  is  owing  allenarly:"  That  the 
feveral  parts  of  Chrift's  undertaking,  are  the  grounds 
upon  which  God  made  the  feveral  promifes;  thefe 
promifes  being  alfo  feverally  grafted  (as  it  is  called) 

upon 

*   Rom.  ix.  15,  22,  33.         f  Matth.  xi.  26. 


Covenant  of  Grace.  t$\ 

upon  the  feveral  promifes  peculiarly  made  to  him, 
about  afliftance  and  acceptance  in  the  work  of  his 
humbled  eftate  : — And  that  the  feveral  promifes  do 
flow  from  Chrift's  feveral  offices,  as  their  proper  foun- 
tain. 

But  if  the  great  promife  of  eternal  life,  with  all 
the  other  promifes  comprehended  therein, — be  the 
purchafe  of  the  blood  of  Chriffc,  merited  by  his  righ- 
teoufnefs ;  all  of  them  the  price  of  his  blood,  the 
purchafe  of  his  obedience  and  death;  fo  that  the  mak- 
ing as  well  as  performing  of  them,  is  wholly  owing  to 
his  fulfilling  the  condition  of  the  Covenant :  Then  it 
cannot  be  a  Covenant  of  Grace,  with  regard  to  God 
the  Father  ;  it  can  only  be  a  Covenant  of  purchafe, 
a  Covenant  of  juflice*  For  the  promifes  are  the  all 
of  that  Covenant,  be£de  the  condition  of  it;  and  it 
will  not  be  laid  that  Chrifl:  purchafed  the  condition, 
purchafed  his  own  purchafe  !  Thus  Chrifl:  would 
have  purchafed  the  Covenant  of  Grace;  inconfiftent- 
ly  with  its  being  fuch  a  Covenant,  on  the  Father's 
part:  And  all  grace  would  be  expelled  from  that 
Covenant,  but  the  grace  of  the  Mediator.  Me- 
diatory grace  would  be  the  original  and  only  grace 
of  the  Covenant :  As  if  there  had  been  no  grace, 
in  the  Father's  fetting  him  up  from  everlafting  to  that 
office ;  no  grace  in  the  Father's  calling  him  to  it,  as 
he  did  not  take  this  honour  unto  himfelf  *.  It  is  no 
proper  falve  in  this  cafe,  to  fay, — that  "  the  love  of 
"  God  produced  a  propofal  of  the  great  and  pre- 
u  cious  promifes,  upon  terms  confiftent  with  his 
"  jultice ;  and  Chrifl  accepted  :"  When  the  turn- 
ing of  the  propofal  into  a  purpofe  and  promife,  is 
made  to  depend  upon  this  acceptance. 

The  truth  of  the  matter  is, — that  all  the  promifes 
have  their  whole  original  and  foundation  in  the  ab- 
solute fovereignty  of  the  grace  of  God,  of  the  God- 
head 

*  Prov.  viii.  23.;      Heb.  v.  4,  5. 


j 52  A  View  of  the 

head  in  the  perfon  of  the  Father.  And  the  whole 
myftery  of  the  condition  of  the  Covenant, — of  Chrift's 
undertaking,  of  his  fulfilling  all  righteoufnefs,  of 
his  obedience  unto  death,  of  his  redeeming  and 
purchafing  blood ;  all  this  is  to  be  confidered  as 
the  great  mean  devifed  by  the  manifold  vviidom  of 
God,  for  bringing  the  promifes  to  an  accompiiih- 
ment,— -in  a  manner  glorifying  to  all  the  perfections 
of  God,  and  honouring  to  his  law. 

All  that  Mean,  all  that  condition  of  the  Covenant, 
is  wholly  fubordinated  to  the  promiies;  and  the  pro- 
mifes no  way  to  it.  Inltead  of  the  condition  of  the 
Covenant  being  the  foundation  of  the  promifes,  the 
promifes  are  the  foundation  of  the  condition  ;  this 
being  what  infinite  grace  and  wifdom  has  provided 
in  a  fubferviency  to  the  promifes,  for  their  proper 
accomplifhment.  Inftead  of  the  promiies  flowing 
from  Chrift's  offices,  his  offices  flow  from  the  pro- 
mifes ;  as  the  great  fubordinate  mean  for  their  accom- 
plifhment. The  peculiar  promifes  to  Chrift,  about 
his  aliiftance  and  acceptance, — are  fubordinated  to 
the  promifes  of  falvation  through  him,  as  the  mean 
is  to  the  end ;  in  (lead  of  the  promifes  of  falvation 
through  him  being  fubordinated  unto,  or  (what  is 
called  j  grafted  upon  the  peculiar  promifes  to  him. 

It  is  true,  that  all  promifed  bleffings  are  what 
flow  from  Chrift's  offices, — and  are  all  purchafed  by 
him:  But  it  is  not  true,  that  the  promifes  themfelves 

are  fo. -An  architect,  of  his  mere  pleafure,  pur- 

pofcs  to  have  a  houfe  built ;  and  draws  a  plan  of  it : 
Upon  which  he  gets  workmen  employed,  unto  a  fi- 
niihing  of  the  houfe.  Now  it  would  be  quite  abfurd 
to  fay,  that  the  architect's  purpofe  and  plan  was  ow- 
ing to  the  fkill  and  labour  of  the  workmen:  But  it 
would  be  very  proper  to  fay,  that  the  execution  there- 
of is  fo. — In  like  manner,  the  whole  bleffings  pro- 
mifed in  the  Covenant  of  Grace  are  the  purchafe  of 

Chrift ; 


Covenant  of  Grace.  153 

Chrift  ;  and  they  flow  through  his  fevcral  offices : 
But  that  is  by  no  means  the  cafe  with  regard  to  the 
promises  them^lves.  The  whole  mediatory  inter- 
posal belongs,  not  to  the  obtaining,  bat  to  the  exe- 
cution of  the  glorious  purpofe  and  plan  of  free  grace 
in  the  eftabliihmtnt  of  that  Covenant. 


SECT.     IV. 

Of  the  glorious  Parties  concerned  in  the  Eflablifhmcnt 
of  the  Covenant  of  Grace, 

§  I.  As  hath  been  obferved,  the  eftablifhment  of 
this  Covenant  is  in  God  ;  when  there  were  no  par- 
ties without  him,  or  befide  him,  to  be  concerned  in 
the  making  of  it.  Yet,  as  being  a  Covenant,  it 
could  not  be  eftablidied  but  among  parties;  and  thefe 
parties  could  only  be  in  the  Godhead,  It  therefore 
neceffarily  fuppoies  a  plurality ,  or  Trinity  of  Perfons 
in  the  Godhead.  And  there  is  nothing  more  plain- 
ly or  exprefsly  fet  forth,  in  the  revelation  which 
God  hath  made  of  himfelf,  than  the  doctrine  of  the 
Holy  Trinity  ;  that  the  Godhead  iubfids  in  three 
Persons,  the  fame  in  fubftance,  equal  in  power 
and  glory. 

According  to  the  Scripture-teflimony, — There  are 
three  that  bear  record  in  heaven,  the  Father,  the  Word, 
and  the  Holy  Ghojl :  And  thefe  three  are  one  *.  They 
are  three;  three  Perfons,  as  each  is  capable  of  bear- 
ing  record:  And  they  are  one,  in  diflinction  of  mere- 
ly agreeing  in  one ;  which  can  only  moan  that  they 
are  but  one  Being. — At  the  baptifm  of  Jesus,  one 
of  the  three, — the  Father  fpoke  of  him  from  hea- 
ven ;  and  the  Spirit  defcended  upon  himf.  The 
abfolute  dedication  which  is  made  of  perfons  in  bap- 
tifm, can  be  to  God  only  ;  and  it  is  to  the  Father, 

S  the 

*    I  John  v.  7.  f  Matth.  iii.  16,   i ;. 


*54  A  View  of  the 

the  Son,  and  the  Holy  Ghost  *.  And  perfonal 
characters  are  moft  unqueftionably  afcribed  to  thefe 
three:  The  Father  fends  the  Holy  Ghost,  and 
the  Son  fends  him  ;  and  he  comes  f .  Thefe  are  fome 
of  the  direct  teflimonies  to  this  glorious  truth,  that 
there  are  three  Persons  in  the  fame  Godhead; 
and  the  Scripture  abounds  with  afcriptions  of  perfon- 
al aclings  to  each  of  them. 

Horrible  biafphemies  are  now  propagated  through 
the  Britifh  dominions,  in  the  moft  open  manner, 
without  fear  or  fhame, — againft  the  Three-one-  _ 
God;  by  which  the  inhabitants  thereof  are  faft  ri- 
pening for  a  day  of  his  vengeance.  There  can  be  no 
reafon  for  disbelieving  a  Trinity  of  Perfons  in  the 
Godhead,  more  than  for  disbelieving  the  Godhead ; 
both 'being  equally  incomprehenfible  by  finite  minds: 
No  reafon  for  being  Anti-trinitarians,  more  than  for 
being  At  kiefs.  A4d  it  is  even  an  outrage  upon  rea- 
fon,— -that  minds  which  cannot  comprehend  the  in- 
finite Buing,  mould  yet  prefume  to  judge  about  what 
manner  of  fubfiftehce  is  competent  to  Him.  His  own 
teftimony,  in  this  matter,  is  to  be  believed ;  on  the 
pain  of  being  puniflied  with  everlafting  deftru&ion 
from  his  prefence,  and  from  the  glory  of  his  power  \. 

§  II.  There  are  two  contracling  parties  in  the  Co- 
venant of  Grace;  the  firft  and  fecond  Perfons  of  the 
Holy  Trinity  y  the  Father  and  the  Son.  Betwixt 
thefe,  that  Covenant  was  made  and  eftablifhed,  as 
hath  been  explained  elfewhere  ||.  And  they  entered 
into  it  as  the  firft  and  fecond  Perfons^  as  the  Father 
and  the  Son  ;  for  they  had  not  any  other  diftinguifh- 
ing  characters  before  entering  into  that  Covenant, 
tinder  which  they  could  do  fo, — according  to  the 

plaineft 

*  Matth.  xxviii.  19.  f  John,  xiv-  26.;  xv.  27.;  xvl.  7. 

$   Part  I.  Chap.  II.    Se&.  I.   §  I.   zdly. 

Ii  Sea.  I.  and  Part  I.  Chap.  II.  Sed.  I.  §  I.  5/%  §  HI- 


Covenant  of  Grace.  i$$ 

plained  tedimony  of  the  Scripture  *.  It  is  but  very 
lately  that  a  frantic  and  pernicious  imagination  hap, 
been  broached  to  the  contrary. 

And,  in  the  making  of  this  Covenant, — the  Son 
was  moil  willingly  conftituted  by  the  Father,  as  the 
sne  Mediator  between  Ged  and  men  ;  in  a  date  of  ??ic- 
diatory  inferiority  to  the  Father,  though  in  a  ftate  of 
divine  equality  with  him.  Such  is  the  cafe,  frequent- 
ly fet  forth  to  us  in  Scripture  as  a  matter 'of  faith. 
But  how  this  tranfaclion  could  take  place  between 
two  equal  perfons  in  the  fame  Godhead,  the  media- 
tory inferiority . confiding  mod  fully  with  the  divine  e- 
quality  and  onenefs, — is  a  matter  far  exceeding  finite 
comprehenfion ;  yet  cannot,  without  impiety,  be 
diibelieved  on  account  of  its  being  incotnprehenfi- 
ble. 

§  III.  The  third  Per/on  of  the  Trinity,  the  Holy 
Spirit,  was  a  concurring  Party  in  the  making  of. the 
Covenant  of  Grace.  A  peculiar  employment  or  of- 
fice concerning  it  was  a.ffigned  to  him,  and  mod  wil- 
lingly accepted  of  by  him.  He  was  to  be  employed 
about  the  accomplifbment  of  this  Covenant ;  in  the 
revelation  of  it,  and  the  application  of  it  to  the 
fouls  of  men  :  So  employed  as  the  Spirit  cf  the  Father 
and  of  the  Son,  to  be  fent  by  them  upon  that  work. 
Jf.sus  gave  a  mod  comfortable  affurance  of  this  to 
his  difciples  f  :  And  all  fuch  employment  of  the  Spi- 
rit in  time,  mud  be  confidered  as  the  fruit  of  his 
having  accepted  the  alignment  which  was  made  of  it 
to  him  from  eternity.  According  to  the  divinity  of 
his  chara&er,— what  he  does  gracipuily  in  time,  could 
not  but  have  been  the  matter  of  his  engagement  be- 
fore all  time ;  as  a  concurring  party  in  the  Covenant 
of  Grace  :  For  procee'ding,  according  to  his  office, 

in 

*   John  iii.  35.  ;  v.  22.  ;    1  John  i.  3.  ;   iv.  14.  ;    2  Pet.  i.  17 
\  John  xvi.  7, — 15. 


156  A  View  of  the 

in  an  exact  conformity  to  what  was  therein  fettled 
betwixt  the  Father  and  the  Son.  Therefore  Jefus  faid 
concerning  him;  He  Jhall  not  /peak  of  himjelf  but 
whatfoever  he  jhall  hear  that  Jhall  he  fpeak. 

SECT     V. 

Gf  the  Maker  of  the  Covenant  of  Grace. 

Thh  Making  of  this  Covenant  was  by  the  firft  Per- 
fori  of  the  Holy  Trinity ;  by  God  the  Father,  or  the 
Godhead  in  the  perfon  of  the  Father.  This  appears 
from  what  has  been  already  propofed  ;  and  is  too  e- 
vident  in  Scripture,  for  needing  any  fpecial  proof. 
It  is  therefore  to  be  obferved,  concerning  all  the 
mention  to  be  made  of  God  in  this  part  of  the  fub- 
jecl;  that  it  is  always  to  be  underftood  as  peculiarly 
meant  of  God  the  Father,  acling  in  the  fame  Godhead 
which  belongs  alfo  to  the  Sen  and  Spirit.     And, 

§  I.  From  all  eternity,  God  forefaw  the  whole 
world  of  mankind  in  a  ruinous  condition  ;  funk  into 
a  ftate  of  fin  and  mifery,  from  which  they  could  not 
recover  themfelves.  He  forefaw  this  as  the  infalli- 
ble confequence  of  his  leaving  the  firft  man,  in  ab- 
folute  fovereignty,  to  the  freedom  of  his  own  will ; 
which  could  not  but  iffue  in  his  ruining  himfelf 
and  all  his  pofterity,  by  the  breach  of  the  Covenant 
of  Works. 

God  condefcends  to  our  capacities,  in  fpeaking  of 
himfelf  as  forcfeeing  and  foreknowing;  words  which 
denote  a  feeing  or  knowing  of  what  is  future,  or 
what  is  to  take  place  in  fome  diflant  period.  But 
there  could  be  nothing  really  of  this  fort,  with  re- 
fpefi  to  God :  Every  thing  is  prefejtt  to  him,  who 
at  once  filleth  all  eternity  and  all  time  with  his  pre- 
fence.     The  ruined  condition  of  mankind  in  time, 

was 


Covenant  0/  Grace.  157 

was  therefore  pre/era  to  him  from  all  eternity  :  They 
were  then  before  him,  under  his  eye,  through  all 
their  generations ;  as  having  deflroyed  thejif elves, 
and  lying  polluted  in  their  own  blood  *. 

§  II.  There  was  a  mod  free  purpofe  of  Grace  in 
God,  from  all  eternity,  concerning  lome  of  ruined 
mankind.  Thefe  were  objects  of  his  cverlafling  love; 
a  love  of  good  will  toward  them,  for  recovering  them 
from  their  fallen  eftate.  He  did  foreknow  them;  not 
in  the  way  of  mere  apprehenfion,  as  he  foreknew  all 
things, — but  in  the  way  of  gracious  cognizance :  And 
he  did  predejlinate  them  to  be  conformed  to  the  image  of 
his  Son  ;  to  be  fo  reftore'd  unto  a  glorious  perfection 
of  nature,  far  excelling  man's  primitive  integrity  f . 
They  were  then  prcdeflinated  unto  the  adoption  of  chil- 
dren :  They  were  then  predeftinated  to  an  inheritance 
of  eternal  life;  according  to  the  purpofe  of  him  who 
workelb  all  things  after  the  counfel  of  his  own  will  J. 

§  III.  God's  purpofe  of  Grace  toward  them,  could 
not  be  accomplifhed  by  a  mere  efficacy  of  his  power* 
The  whole  world  of  creatures  was  immediately,  and 
molt  wonderfully,  produced  out  of  nothing  by  his 
power  :  He  f pake  and  it  was  done^  he  commanded  and 
it  flood  faJL  But  the  new  creation,  the  world  of 
laved  mankind,  could  not  be  produced  in  that  man- 
ner. His  power  could  not  be  exerted,  in  oppoil- 
tion  to  the  indefefible  claims  of  his  holinefs  and  juf- 
tice,  and  his  broken  law.  It  was  indifpenfably  ne- 
ceiTary,  that  the  glory  of  his  holinefs  and  juflice 
mould  be  maintained  ;  by  a  faithful  execution  of  the 
law-curfe  upon  them,  as  well  as  the  other  world  of 
finful  men  :  And  that  none  of  them  mould  be  fav- 
ed  but  upon  a  full  reparation  of  the  breach  of  the 

law  - 

*   Hof.  xiii.  9. ;     Ezek.  xvi.  C.  f   Rom.  viii.  29. 

J   Eph.  i.  5.  11. 


158  A  View  of  the 

law ;  in  their  fulfilling  all  the  righteoufnefs  of  it,  z% 
the  condition  of  eternal  life. 

§  IV.  The  accomplifhing  of  God's  purpofe  of 
Grace  toward  them,  was  therefore  abfolntely  impoffi- 
ble\  according  to  any  device  which  could  fall  within 
the  compafs  of  any  finite  mind :  As  they  were  abfo- 
lutely  incapable  of  fatisfying  thofe  claims.  But  the 
manifold  wifdorn  of  God  was  fufficient,  for  devifing 
an  effect  of  this  natural  impofTibility.  He  fays,  con- 
cerning a  loft  firmer,— Deliver  him  from  going  down 
io  the  pit,  I  have  fund  a  ranfom  :  I  have  laid  help  u- 
pon  one  that  is  mighty ;  I  have  exalted  one  chofen  out 
cf  the  people; — my  Covenant  fid  all  fi  and fafl  with  him  *. 
He  called  his  own  Eternal  Son  to  the  office  of  a  Me- 
diator for  thefe  ruined  men  ;  who,  of  his  own  free 
Grace,  did  molt  willingly  undertake  the  charge. 
He  was  fet  up,  for  becoming  one  of  the  people,  in 
an  aflumption  of  their  nature;  as  fubftituted  into 
their  place,  having  them  dated  in  himfelf  as  their 
Surety.  The  law-curfe  was  to  have  a  full  execution 
upon  them  in  him  ;  to  the  highefl  glory  of  the  holi- 
nefs  and  juflice  of  God  :  and  the  breach  of  the  law 
was  to  be  fully  repaired  by  them  in  him;  the  righ- 
teoufnefs of  it  to  be  fulfilled  by  them  in  him,  unto 
a  magnifying  the  law  and  making  it  honourable.  0  the 
depth  of  the  riches,  both  of  the  wifdorn  and  knowledge 
of  God  !  How  unfe  arch  able  are  his  judgments x  and  hjs 
ways  p  aft  finding  out  \  ! 

§  V.  According  to  that  device  of  infinite  wifdorn 
which  has  been  expreffed,  God  the  Father  did  efia- 
blifh  a  Covenant  of  Grace  with  his  eternal  Son  ;  for 
the  falvation  of  all  thofe  who  were  the  objects  of  his 
purpofe  of  grace.  And,  in  this  Covenant,  the  pur- 
pofe 

*   Job.  xxx.  24  ;     PfaJ  lxxxlx.  19.  2$> 
f  Rom.  xi.  33. 


Covenant  of  Grace.  159 

pofc  bears  the  form  of  a  promlfc ;  a  manifold  and 
moil  comprehenfive  promife  by  God  the  Father:  His 
own  purpofe  and  grace,  which  was  given  them  in  Chrift 
jfefus ;  the  purpofe  and  grace  of  eternal  life,  which 
God  that  cannot  lie  promifed  before  the  world  began  *. 

SECT.     VI. 

Of  the  Undertaker  in  the  Covenant  of  Grace, 

The  eternal  Son,  our  Lord  Jesus  Christ,  is  the 
undertaking  Surety  in  that  Covenant.  The  need  of 
every  perifhing  fmner  for  whom  he  undertook,  had 
a  fay  to  him,  before  the  finner's  exigence  :  0  Lord, 
/  am  oppreJ/ed9  undertake  for  me  f  :  And  to  this  fay  he 
was  mo.ft  gracioufly  attentive,  under  the  Father's 
ordination  of  him  to  that  office  ;  having*  his  delights, 
from  everlafting,  with  the  fons  cf  men\.—  Y)\Q  true 
and  fupreme  Godhead  of  Jesus  Christ,  as  the  fame 
one  God  with  the  Father,  has  been  fomewhat  confi- 
dered  in  another  place  ||.  And  fome  view  is  to  be 
taken  of  him  in  this  place,  on  two  particular  heads ; 
on  the  head  of  his  eternal  Son/hip,  before  proceeding 
So  that  of  his  mediatory  ft  ate. 


HEAD    L 


Of  the  Eternal  Sonmip  of  Jefus  Chrift. 

The  doctrine  of  his  being  the  Son  of  God  by  e^ 
ternal  generation — is  now  very  much  oppofed,  by  ma- 
ny perfons  of  different  denominations  :  And  there- 
fore 

*  2  Tim.  i.  9.;     Tit.  i.  2.  f  Ifa.  xxxriii.  14. 

\  Prov.  viii.  23.  31. 

\  Part*.  Chap.  II,  .Se&.  I.  §  I.  \fl. 


•1 60  A  View  of  toe 

fore  it  may  be  feafona'ole  to  enlarge  upon  this  head, 
as  of  effential  concern  to  the  prefent  fubjecl  *. 

§  I.  It  is  to  be  evinced,  that  Jesus  Christ  is  the 
Son  of  God  by  eternal  generation.  Some  Scrip- 
tures give  direct  evidence,  that  his  generation  was 
from  all  eternity.  But  other  evidences,  that  the 
character  of  Son  belonged  to  him  before  his  incar- 
nation, are  the  fame  upon  the  matter :  As  it  was 
never  pretended,  nor  can  be  imagined,  that  he  ac- 
quired this  character  in  any  preceeding  point  of  time; 
and,  therefore,  his  having  been  the  Son  of  God  be- 
fore he  was  made  rlefh, — mud  mean  his  having  been 
fo  by  eternal  generation.  For  this,  the  following  ar- 
guments are  propofed. 

i/?,  That  Jefus  Chrift  is  the  Son  of  God  by  eter- 
nal generation,  appears  from  PfaL  ii.  y.  1  ajil/  declare 
the  decree :  The  Lord  hath  fald  unto  me>  Thou  art 
my  Son ;  this  day  have  I  begotten  thee. 

It  is  beyond  all  doubt  that  Christ  is  the  perfon 
fpoken  to  by  God  the  Father  in  the  latter  part  of  this 
verfe ;  coniidering  the  direct  application   which  is 

made 

*  An  infamous  book  was  published  in  the  year  1776;  enti- 
tled, \_Ths  true  Sonship  of  C h ri st  inve]iigated~\  :  In  which, 
not  only  the  eternal  Sonihip  of  Chrilt  is  molt  boldly  denied  ;  but 
a  quite  new  fort  of  temporal  Sonfhip  is  afcribed  to  him, — upon  a 
horrid  fcheme  of  animalcular  generation.  A  fer??ion  was  foon  af- 
ter preached  and  publifhed  by  the  prefent  writer;  entitled,  \_An 
Antidote  again]}  a  new  Heresy,  concerning  the  true  Son- 
ship  of  Jesus  Christ:  With  an  appendix,  concerning  the  won- 
derful theory  of  animalcular  generation;  as  lately  brought  in 
by  a  Clergyman  of  the  Church  of  Scotland,  for  the  proper  ground 
of  the  fundamental  article  of  the  Chriftian  religion  /]  This  An- 
tidote was  remarkably  bleffed  for  a  quick  difpatch  of  that  here- 
fy:  And  the  reafoningj  on  the  prefent  head  are  extracted  from 
that  performance,  with  fome  variations  ;  omitting  many  other 
things  which  it  contains. — That  monftrous  herefy  appears  to  be 
no  more;  farther  than  that  the  fhameful  book  containing  it  ftill 
cxifts:  But  new  attacks  are  yet  a-making  upon  the  d«c"trine  of 
the  eternal  generation. 


Covenant  of  Grace.  i6i 

made  of  it  to  him  in  the  New  Teftament  *  :  And  that 
thefe  words  comprehend  the  proper  doctrine  of  his 
generation.  The  only  qiieftion  therefore  is,  about 
the  day  here  meant, — to  which  that  generation  is  re- 
ferred. 

And,  in  general,  it  cannot  be  an  interpreting, 
but  a  grofs  impugning  of  the  text;  to  change  the  af- 
fertion  which  it  makes  of  Chrid's  Sonihip  as  what 
then  was,  into  a  mere  prophecy  of  it  as  what  would 
afterwards  be:  Or  to  turn  it  off  from  ail  prefent  re- 
fpect  to  any  day  emitting  in  David's  time;  as  if  it 
had  only  a  prophetical  refpect,  to  fomc  day  in  the 
future  period  of  the  manifeftation  of  Chrifl  in  the 
flefh.  For  fo,  the  words  might  have  this  flrange 
paraphrafe  put  upon  them  :  Thoufialt  become  my  Son 
about  a  thoufand  years  hence ;  in  Jome  future  day,  at 
fuch  a  diftance  of  time,  I  will  beget  thee. 

The  applications  made  of  this  text  to  Chriil  in  the 
New  Teltament,  bear  not  the  fmalleii  appearance  of 
referring  it  to  fuch  a  day  :  Farther  than  that,  in  one 
inftance  *,  it  is  emoted  with  a  reference  to  his  re- 
furrection.  J3ut  not  fo  much  as  any  hint  is  there 
given,  that  he  did  then  become  the  Son  of  God ;  he 
was  then  only  declared  to  be  the  Son  of  God  with  pow- 
er]. And  an  application  is  made  of  this  text  to  him 
by  the  great  Apoille,  in  fuch  a  manner  as  to  bear  a 
plain  argument  againil  explaining  it  of  any  fuch 
day :  Chrifl  glorified  not  himfelf  to  be  made  an  High 
Prie/i,  but  he  that  j aid  unto  him  ;  Thou  art  my  Sony  to- 
day have  I  begotten  thee  4.  For  Chrifl  was  not  but 
lately  made  an  High  Pried,  only  in  or  after  his  in- 
carnation. He  was  fo  before  ||,  as  much  as  he  was 
conftituted  a  Mediator  before,  even  from  everlaft- 
ing  :  And  his  Sonfiip  is  there  fet  forth,  as  of  the  fame 
antiquity  with  his  Prieflhood. 

T  •    This 

*   A£h  xiii.  33.  -|-    Rom.  i.  4. 

-j:  Heb.  v.  5.  [|  PfaL  ex.  4. 


163  A  View  of  the 

This  pfalm,    indeed,   was  chiefly  prophetical  of 
great  events  about  the  Meffiah  and  his  kingdom,  in 
the  Church- (late  among  the  Gentiles ;  after  his  afcen- 
fion:  But  it  was  not  fo  prophetical  as  to  be  a  mere 
prophecy;    bearing  no  application   to  the  ftate  of 
matters  in  David's  time.     For  the  fecond  Perfon  of 
the  glorious  Trinity  was  then  the  Meffiah,  the  Lord's 
anointed,  the  Chr'tft ;  as  in  the  fecond  verfe  of  this 
pfalm.     He   was  then  the  Head  and  undertaking 
Surety  of  the  New  Covenant;  yea  had  been  fo  from 
all  eternity.     He  was  then  a  King  upon  the  holy  hill 
of  Zicn,  as  in  the  fixth  verfe.     Accordingly  the  con- 
spiracy which  took  plate  in  David's  time,  among  the 
heathens  around,  againft   the  interefts  of  the  Jewifh 
Church  and  nation,   was  principally  a  confpir:cy  a- 
gainft  the  Lord  and  againft' his  anointed, — his  Chrift  ; 
as  the  public  interefts  of  the  Jewifh  people,  did  efyc- 
cially  belong  to   thefc  glorious   parties-     Therefore 
no  argument  cm  be  taken,  with  any  fhadow  of  rea- 
fon,  from  the  prophetical  nature  of  the  pfal-.n  ;  for 
turning  the  auertion  which  it  makes  of  ChriiVs  So?i- 
Jhij>9  into  a  mere  prophecy. 

It  is  manifeftly  ineonftftent  with  every  principle 
of  juflice  to  the  form  of  the  words,  as  well  as  to  the 
dodrine  contained  in  them,— to  explain  this  Son/hip 
as  the  matter  of  the  decree ;  and'  fo  as  a  future  event, 
which  the  fecond  Perfon  of  the  holy  Trinity  had  to 
declare  concerning  himfelf.  The  matter  of  the  de- 
cree is  evidently  fet  forth  in  the  next  two  verfes  : 
And  the  Sonfhip  is  evidently  fet  forth  as  the  ground 
upon  which  that  decree  proceeds.  The  Sonfhip  muff 
therefore  have  been  as  ancient  as  the  decree  ;  and  e- 
ver*y  decree  of  God  was  from  everlafting. 

What  day,  then,  are  we  to  underftand,  as  meant 
in  the  text  referred  to?  It  cannot  be  underftood,  as 
properly  denoting  any  one  of  ?narfs  days  ;  either  in 
David's  time,  or  afterwards.     It  can  only  be  under- 
ftood 


Covenant  of  Grace.  163 

ftood  of  God's  day,  the  day  of  eternity:  Which,  with 
God,  is  all  one  day,  without  any  yefterday  or  to-mor- 
row ; — one  permanent  day,  without  any  fu cccflion 
of  parts ;  a  perpetual  now,  coexifting  with  every  one 
of  man's  days.  As  the  great  Luther  obferves,  upon 
this  place:  "  If  we  will  fpeak  as  the  thing  is, — tc- 
"  day,  every  day  and  always,  the  Son  of  God  is  be- 
"  gotten  ;  for,  in  eternity  there  is  neither  paft  nor 
"  future,  but  a  perpetual  tc-dety."  And,  as  he  far- 
ther obferves,  upon  this  text ;  "  to-day  is  here  to 
"  be  taken  for  God's  time,  not  ours:  For  God  is 
^c  not  there  fpeaking  v  ith  us,  but  with  him  who  is 
*«  with  God  beyond  time  V 

Nor  is  this  the  only  place  where  eternity  is  repre- 
fented  under  the  character  of  a  day,  one  day.  A 
text  runs  in  cur  tranflation  (by  the  help  of  the  fup- 
plement  was) ;  before  the  day  was,  /am  He-f.  But 
the  Uriel:  and  juft  rendering  is,  from  the  day  /am  He; 
from  the  day  of  eternity,  from  all  eternity.  In  the 
Greek  tranflation  of  the  Old  Testament,  which  was 
ufed  in  our  Lord's  time,  it  is  rendered  , 

from  the  beginning  J. 

Upon  the  whole,  it  is  plain  that  our  Lord's  gene- 
ration as  the  Son  of  God,  was  not  in  any  day  of 
time ;  but  in  the  day  of  eternity  j|. 

idly,  That  Jefus  Chrifl:  is  the  Son  of  God  by  eter- 
71  al  generation,  appears  from  Pfal.  ii.  12.  Kifs  the  Son, 
left  he  be  angry. — Thefe  words  enjoin  a  mod  impor- 
tant duty  towards  the  Son  ;  the  fame  glorious  Perfon 
whofe  generation  is  reprefented  in  the  feventh  verfe 

of 

%  tolas  in  loco.  f   I  fa.  xliil.  13.  J   Pol.  in  loc. 

||  It  is  a  vain  objection,  that,  fcr  about  three  thcufand  years 
before  David's  time, — the  characters  of  Father  and  Son  in  the 
holy  Trinity,  were  not  revealed.  The  infinite  One  w  s  the  pro- 
per judge,  how  revelation  fhould  gradually  proceed :  And  it 
fhould  be  enough  to  us,  that  tins  myftery  is  revealed  ;  was  fo, 
even  in  the  Jewifh  Church. 


164  A  View  of  the 

of  this  pfalm.  And  upon  whom  was  the  duty  enjoin- 
ed? was  it  only  upon  kings  and  judges  of  the  earthy  who. 
mould  live  in  gop.l  times;  fo  as  it  mould  be  made 
no  account  of  by  any  perfon,  for  hundreds  of  years 
after  David's  time?  The  text  would  then  bear  this, 
mocking  par^phrafe ;  "  Ye  kings  and  judges  who. 
"  mail  live  in  the  Gentile  churches  above  a  thou- 
"  fand  years  after  my  time,  kiss,  fay  homage, — to 
"  one  who  mail  then  become  the  Son  j  though,  as 
"  to  what  he  prefently  is,  or  whether  he  prefently 
"  be  at  all, — I  have  nothing  prefently  to  fay/' 

That  bafe  abufe  of  the  words  cannot  be  evited, 
but  by  taking  them  in  their  plain  fenfe;  as  contain- 
ing a  prefcription  of  then  frejent  duty,  to  peribns 
then  in  being,  concerning  an  object  then  exifting  as 
■the  Son  :  Containing  the  fame  prefcription,  likewife^ 
to  perfons  through  all  fucceeding  generations. 

The  words  were  applicable  to  the  cafe  of  all,  in 
David's  time,  who  in  any  meafure  enjoyed  the  reve- 
lation then  made  of  the  great  Messiah  *  :  Even  to. 
fome  kings  and  judges  then  around  Judea ;  who 
were  not  utter  Grangers,  however  much  enemies,  to. 
that  revelation.  But  they  were  more  particularly- 
applicable  to  all  the  judges  and  people  in  David's 
kingdom;  and  likewife  to  all  the  kings  and  judges  and 
people  of  following  generations,  in  Ifrael  and  judah  ; 
Though  having  a  principal  refpeel  to  thofe  who 
were  to  exift  under  the  gofpel-difpenfation. 

And  as  thefe  words  contain  an  enjoinment  of  then 
frefent  duty,  upon  perfons  then  in  being;  it  could 
not  but  be  toward  one  who  then  was  the  Son, — and 
therefore  fuch  from  everlafting. 

3dlyy 

*  Though  the  call  is  ex.prefsly  given,  only  to  kings  and  judges 
<tf  the  earth  ;  it  equally  belongs  to  perfons  of  all  other  denpmina- 
tiops:  It  muft  equally  belong  to  all  yvnpfe  duty  it  is,  as  in  the 
clofe  of  the  vcrfe,  to  put  their  trvjl  in  him* 


Covenant  of  Grace.  165 

odly,  That  Jefus  Chrift  is  the  Son  of  God  by  eter- 
nal generation ,  appears  from  Pfal.  xiv.  6.  "Thy  throne, 
0  God,  is  for  ever  and  ever:  Compared  with  Ileb. 
i.  8.  But  unto  to  the  Son  he  faith,  Thy  throne,  0  God> 
is  for  ever  and  ever. 

God  the  Father  was  there  introduced,  as  fpeak- 
ing  to  God  the  Mefiiah ;  and  fpeaking  to  him  of 
what  then  was  the  cafe  of  a  throne  which  he  then 
had :  .For  he  was  then  fitting  upon  a  throne  in  the 
Jewifh  Church  and  nation  ;  as  the  Scripture  mod 
exprefsly  teftifieth  *.  But  the  Apoftie  is  pofttive,  that 
what  was  then  fa  id  was  faid  to  the  Son  ;  and  there- 
fore to  him  who  then  was  the  Son,  as  having  ever 
been  fo.  For  it  is  quite  unfufferable  to  pretend, — 
that  though  thefe  words,  as  applied  by  the  Apoftie, 
were  become  true  in  his  time,  yet  they  would  have 
been  falfe  in  David's  time;  if  then  applied  in  the 
fame  prefent  fenfe,  to  one  who  was  not  then  the 
Son,— who  then  had  no  exiftence  as  fuch. 

4th!y,  That  Jefus  Chrift  is  the  Son  of  God  by  eter- 
nal generation,  appears  from  Prov.  viii.  24,  25.  When 
there  were  no  depths  I  was  brought  forth  : — Before  the 
mountains  were  fettled  \  before  the  hills  was  I  brought 
forth. 

It  is  a  (hiking  inftance  of  what  lengths  one  may 
be  left  to  go,  for  ferving  the  purpofe  of  error  ;  when 
prefuming  to  explain  away  thefe  verfes,  and  that 
whole  chapter,  from  any  application  to  the  fecond 
Perfon  of  the  adorable  Trinity.  The  party  fpeaking 
is  Wifdom :  And,  as  one  obferves  ;  "  none  in  the 
"  ancient  Church,  no  not  the  Arians  themfelves, 
"  did  ever  queftion,  that  by  Wifdom  here  is  under- 
"  Hood  the  Son  of  God\"  Nor  has  it  ever  been 
queftioned  by  any  till  now,  but  upon  Sccinian  prin- 
ciples. 

The 

*■   Ifa.  vi.  1  ;     John  xii.  41. 

f   Wifhcart's  Thcologia,  p.  748. 


\66  A  View  of  the 

The  term  Wifdom,  applied  to  Cod,  is  naturally 
the  character  of  an  attribute.  But  it  is  frequently 
in  the  book  of  Proverbs,  as  elfewhere  in  Scripture  % 
determined  by  the  context  to  a  metaphorical  fenfe  ; 
as  the  character  of  a  perfon  f.  And  Wifdom,  as 
fpeaking  in  the  two  verfes  now  quoted,  is  moll  evi- 
dently determined  by  the  context  to  a  metaphorical 
fenfe,  as  the  character  of  a  perfon;  of  none  other 
than  the  fecond  Perfon  of  the  eternal  Trinity. 

Could  God's  attribute  oiwifdom  fayj  I  was  brought 
forth  before  the  mountains  were  fettled,  fit  up  from  ever- 
lafling  ?  Could  it  fay,  /  was  by  him  as  one  brought  up 
with  him  ?  Could  this  attribute  be  property  brought 
in  faying,- — /  was  daily  his  delight,  rejoicing  always 
before  him  ;  rejoicing  in  the  habitable  pari  of  his  earth, 
and  my  delights  were  with  thefons  of  men :  When  all 
this,  if  meant  of  an  attribute,  would  have  properly 
belonged  to  the  attribute  of  Grace  ?•  The  fame  Wif- 
dom  is  brought  in  (chap.  i.  23.),  faying,—  Turn  you 
at  my  reproof  \  behold  I  will  pour  out  my  fpirit  unto  you: 
And  mud  we  underfland  all  this  as  meaning  the  re- 
proof of  an  attribute,  the  fpirit  of  an  attribute !  A 
turning  away  of  thefe  paiTages  from  a  proper  appli- 
cation to  Chrifl:,  as  the  perjonal  Wifdom  of  God,  is  a 
mod  violent  wrefting  of  them  ;  a  turning  of  them  to 
abfurdity  and  nonfenfe  J. 

And  this  perfonal  Wifdom  fays,  /  was  brought 
forth ;  thai  he  was  fo  before  this  world  had  a  being, 
from  all  eternity.    Nor  can  any  rational  fenfe  be  put 

upon 

*   Luke  xi.  49.  ;  Matth.  xxili.  34. 

f  Where  wifdom  is  twice  mentioned,  in  the  5th  and  14th  verfes 
of  this  chapter,  there  ae  two  different  words  for  it  in  the  ori- 
ginal; bctb  different  fiom  that  ukd  for  wifdtm  in  the  ift  and 
12th  verfes. 

X  It  is  fhamefi.l  to  objeft,  that  the  Hebrew  word  rendered 
ivifdow  is  feminine.  Fo  is  the  Greek  word  rendered  church  in  the 
New  Teftament;  and  the  void  rendered  perjen,  in  Heb.  i.  3. 


Covenant  of  Grace.  iC'j 

upon  this,  but  as  denoting  the  eternal  generation  ;  di- 
rectly affirmed  by  Chrifl  of  himfelf,  who  is  the  per- 
fonal  Wifdom  of  God  :  The  word  being  the  very  lame 
in  the  original  which  David  ufed  [P/#/.  li.  5.]  for 
cxpreffing  his  own  generation  ;.  when  he  confefled  that 
he  was  paten  (brought  forth)  in  iniquity. 

$tbly,  That  Jefus  Chrifl  is  the  Son  of  God  by  eter- 
nal generation,  appears  from  Prov.  xxx.  4.  Who 
hath  afcended  up  into  heaven,  or  defcended?  Who  hath 
gathered  the  wind  in  his  fijls?  Who  hath  bound  the  wa- 
ters in  a  garment  ?  Who  hath  cjlablifoed  all  the  ends  of 
the  earth?  What  is  his  name,  and  what  is  his  Son's 
name,   if  thou  canjl  tell  ? 

There  is  another  inftance,  of  the  defperate  fhifts 
that  one  may  be  driven  to  for  fupporting  error  ;  in 
an  attempt  of  explaining  away  this  whole  paiTige 
from  any  application  to  God.  And  what  then  is  the 
fenfe  put  upon  it  ?  It  is  juffc  taken  for  a  defiance  gi- 
ven by  the  Holy  Spirit,  to  tell  the  name  of  the  mere 
man,  or  (if  he  were  dead)  of  that  man's  fon,  who 
had  done  the  great  things  mentioned  in  thefe  words. 
But  this  is  to  bring  in  the  Holy  Spirit  as  bidding  de- 
fiance to  a  fiction,  as  fighting  with  a  fhadow.  For 
none  hsd  ever  pretended,  that  any  mere  man  had 
ever  done  thefe  things :  Such  an  abfurd  and  blafphe- 
mous  imagination,  had  never  entered  into  the  mind 
of  any  man  or  devil. 

The  eternal  God  had,  in  a  figurative  fenfe,  both 
defcended  and  afcended  *:  To  him  belongeth  the  ab- 
solute difpofai  of  wind  and  waters  ;  he  had  ejtablifhed 
all  the  ends  of  the  earth.  Agur,  in  the  preceding 
verfe,  had  made  a  humble  profeiTion  of  his  igiforarice 
of  the  Holy  ;  of  that  Holy  Ons.  And,  in  this  verfe, 
he  charges  ignorance  of  him  upon  all ;  upon  every 
©ne:   As  Zophar  had  done  before  him ;  Canfl  thou 

by 

*  Exod.  xix.  18.  j     xxxiv.  c. ;     Gen.  svil.  22.;     xxxy.  1%. 


*6S  A  View  of  the 

by  fear  chin g  find  out  God?  can  ft  thou  find  out  the  Al- 
mighty unto  ■perfection  *  ? 

Now  this  Holy  One,  the  God  exprefsly  mentioned 
in  the  next  words,  is  faid  to  have  then  had  a  Son  ; 
a  Son  when  he  eflabliihed  all  the  ends  of  the  earthy 
and  fo,  from  everiafting :  Whofe  Sonj'hip,  whofe 
name  as  fuch,  was  of  moil  incomprehensible  glery  f. 

6thly,  That  Jefus  Chrift  is  the  Son  of  God  by  eter- 
nal generation,  appears  from  Micah  v.  2.  Lut  thou, 
Bethlehem  Ephraiab,  though  thou  be  little  among  the 
thoufands  of Jndah  ;  yet  out  of  thee  Ji hall  he  come  forth 
unto  mc,  that  is  to  he  Ruler  in  Ifrael:  whofe  goings 
forth  have  been  from  of  old,  from  everlq/iiiig. 

Thefe  words  were  an  illuftfious  prophecy  about 
Chrift  ;  as  exprefsly  applied  to  him  in  the  New  Tef- 
tament  J.  A  temporal  and  future  coming  forth  was 
there  afcribed  to  him ;  a  generation  in  time  as  a  man, 
to  be  born  in  Bethlehem.  But  he  had  likewife  a- 
fcribed  to  him  a  going  forth  from  of  old,  from  everlafi- 
ing.  And,  as  there  was  no  external  manifeflation  or 
operation  of  God  from  everiafting;  thefe  words  can 
bear  no  other  fenfe  than  that  of  his  eternal  generation : 
No  other  going  forth  can  be  imagined,  as  competent 
to  him  from  everiafting.  The  coming  forth  unqueftion- 
ably  denoted  one  fort  of  generation,  which  was  to 
belong  to  him  as  man:  And  the  going  forth  could 
only  denote  another  fort  of  generation,  which  had 
belonged  to  him  as  the  fecond  Perfon  of  the  divine 
Trinity,  from  everiafting. 

It  can  be  no  juft  objection,  againft  this  fenfe  of 
the  words;  that  goings  forth  are  mentioned  in  the 
plural  number.  This  manner  of  expreffion  ferves 
to  reprefent  the  incomprehenfible  perfection  and  ex- 
cellency of  his  eternal  generation.  But  it  is  no  way 
inconfiftent  with  the  unity  of  that  generation,  the  real 
unity  of  his  going  forth  :  More  than  the  mention  of 

the 

*  Job.  xi.  74  -j-  Judges  xiii.  18.  %  Matth.  il.  6. 


Covenant  of  Grace.  169 

the  multitude  of  God's  mercies*  and  ot\\\%fcvcn  fpi- 
rits  *, — can  be  ineonfiftent  with  the  unity  of  his  mer- 
cy,  and  of  the  Holy  Spirit ;  when  properly  ferving  to 
denote  the  incomprehenfible  fulnefs  and  glory  of 
both. 

jtbly,  That  Jefus  Chrifl  is  the  Son  of  God  by  eter- 
nal veneration,  appears  from  'John  v.  18.  Therefore 
the  Jews  fought  the  more  to  kill  him,  becaufe  he  not  on- 
ly had  broktn  the  Sabbath ;  but  f aid  alfo  that  God  was 
his  Father,  making  him] elf  equal  with  God :  Corner- 
ed with  John  x.  33,  36.  For  a  good  work  wejlone 
thee  not,  but  for  blafphemy  ;  becaufe  that  thou,  being  a 
man,  makeft  thyfelf  God : — Say  ye,  thou  blafpbemefi ; 
becaufe  If  aid  I  am  the  Son  of  God  ? 

We  find  here  that  the  Jews  fought  to  kill  Jefus 
For  blafphemy.  Wherein  did  the  pretended  blafphe- 
my lie?  It  lay  in  his  making  himf elf  equal  with  God, 
making  himfelf  God*  And  upon  what  ground  did 
they  reckon  that  he  had  made  himfelf  fuch,  or  claim- 
ed his  being  fuch  ?  It  was  wholly  on  this  ground  ; 
that  he  faid  that  God  was  his  Father y«--that  he  faid, 
I  am  the  Son  of  God. 

Now,  it  is  perfectly  evident, — that  Jefus  fuftained 
the  conftru&ion  which  they  fo  put  upon  what  he  had 
faid  ;  as  perfectly  juft :  For  the  whole  defence  which 
he  made,  proceeded  upon  the  acknowledged  truth 
of  that  conftru&ion. 

But  it  is  grofsly  abfurd  to  imagine, — that  it  could 
ever  have  entered  into  any  one  of  their  minds*  to 
put  fuch  a  conduction  upon  hi>  calling  God  his  Fa- 
ther, and  calling  himfelf //j?  Son  of  God ;  if  it  had 
been  underftood  of  his  having  become  the  Son  of  God, 
only  about  thirty-three  years  before.  Never  one  of 
them  imagined,  concerning  the  claim  of  any  fort  of 
temporal  Son/hip  to  God, — that  it  was  the  fame  as  a 
claim  of  equality  with  God,*  a  claim  of  being  God. 

U  They 

*  Pfal.  Li.  r*s  Rev.  iv.  5.;  v.  6, 


ijo  A  View  of  the 

They  allowed  a  claim  of  fome  fuch  fonfhip  as  com- 
petent to  angels i  to  the  jirfi  man,  to  many  other  men, 
to  them/elves ;  without  ever  pretending  or  dreading, 
that  there  was  any  blafphemy  in  the  matter  *. 

They  knew  that  there  could  be  but  one  God',  and 
that  therefore  a  being  equal  with  God,  was  the  fame 
as  being  God.  They  knew  from  the  Scriptures  of 
the  Old  Teftament,  the  do&rine  of  a  Son/hip  in  the 
Godhead :  And  they  knew,  from  thefe  Scriptures, 
— that  the  divine  Son,  to  be  manifefted  in  the  flefh* 
was  the  divine  Saviour  or  Mefiiab  prcmifed  unto 
them.  What  therefore  they  charged  upon  Jefus  as 
blafphemy,  was  plainly  this ;  that  he  gave  himfelf 
out  to  be  the  Son  of  God  in  the  fenfe  which  was  pe- 
culiar to  the  promifed  Mefiiab,  whom  they  would 
not  allow  him  to  be. 

The  juft  conftrudion  which  they  put  upon  his 
words,  could  thus  have  no  confident  fenfe  ;  but 
when  underftood  of  him  as  the  Son  of  God  in  the  fame 
nature,  by  a  Sonfhip  infeparable  from  Godhead,— 
and  therefore,  as  the  Son  of  God  from  everlafting. 

Sthly,  That  Jefus  Chrifl  is  the  Son  of  God  by  eter* 
nal  generation,  appears  from  John  x.  30.  /  and  my 
father  are  one.  There  our  Lord  evidently  fpoke  of 
himfelf  as  the  Son,  when  fpeaking  of  God  as  the  Fa- 
ther ;  affirming  that  he  the  Son,  under  the  character 
of  Sonfhip,  was  one  with  the  Father, — one  with  him 
in  nature  or  efTencc.  But  his  humanity  was  not, 
could  not  be  taken  into  the  divine  nature  or  effence* 
to  an  onenefs  in  Godhead;  though  wonderfully  u* 
nited  unto  his  divine  perfon*  He  had  therefore  a 
character  of  Sonjhip,  abitra&ing  from  his  humanity, 
—in  which  he  was  one  with  the  Father,  the  fame  one 
God ;  and  muft  have  ever  been  fo,  in  that  character* 

gthly,  That  Jefus  Chrift  is  the  Son  of  God  by  eter- 
nal 

*  Job  xxxviii.  7.  j    Luke  iii.  38. ;    Gen.  vi.  2. ;    Hof.  i<  10. 


Covenant  of  Grace.  171 

nal  generation,  appears  from  1  John  iv.  9,  10,  1 4. 
Godfent  his  only  begotten  Son,  into  the  world,  that  w€ 
might  live  through  him  : — Sent  his  Son,  to  be  the  propir 
tiation  for  our  fins  : — The  Father  fent  the  Son  to  be  the 
Saviour  of  the  world. 

One  may  as  well  make  any  thing  of  Scripture,  a- 
bufing  it  toferve  any  purpofe;  as  to  pretend  that  the 
Son  here  mentioned  as  fent, — is  mentioned  as  made 
the  Son,  in  his  being  fent :  Or  that  the  fending  of  the 
Son  did  effectuate  his  generation  as  the  Son.  The 
Father  fent  the  Son%  his  Son,  his  only  begotten  Son : 
And  this  language,  unlefs  it  be  reduced  to  an  un- 
certain found,  by  explaining  it  inconfiftently  with  a- 
ny  natural  ufe  of  language,  mull  mean, — that  the 
characters  of  Father  and  Son  exifled  before  the  fend- 
ing: that,  as  already  bearing  thefe  characters,  the 
§?ie  did  fend,  and  the  other  was  fent :  that  therefore 
the  Son  who  was  fent,  was  fuch  before  he  was  fent,— 
the  only  begotten  Son  from  ever lafling. 

An  argument  of  the  fame  nature,  lies  in  Heb.  \f 
1,  1.  God  hath  fpoken  unto  us  by  his  Son, — by  whom 
alfo  he  made  the  worlds.  It  would  be  a  grofa  contra- 
dicting of  thefe  words, — to  fay  that  he  was  not  the 
Son,  when  this  vifible  world  was  made  by  him;  or 
till  about  four  thoufand  years  afterwards.  By  the 
Son  the  Father  made  the  worlds ;  by  him  who  was 
the  Son  before  all  worlds. 

lothly,  That  Jefus  Chrift  is  the  Sen  of  God  by  er 
Umal  generation,  appears  from  1  John  v.  7.  There 
are  Three  that  bear  record  in  heaven  ;  the  Father,  the 
Word,  and  the  Holy  Ghoft  :  And  thefe  Three  are  One. 

Thefe  words  contain  the  mod:  eminent  difplay  of 
the  myftery  of  the  glorious  Trinity.  The  fecond 
Perfon,  indeed,  is  not  here  called  the  Son  ;  but  the 
Word,  the  perfonal  Word.  Yet,  of  neceffity,  he  muft 
be  here  underftood  as  the  Son,  as  the  fecond  Perfon 
under  that  character :  For  this  is  the  only  imaginable 

reafon, 


172  A  View  cf  the 

reafon,  why  the  fir  ft  Perfon  is  here  called  the  Father. 
And  fo,  without  allowing  the  character  of  Son  to 
have  a  place  in  the  Trinity,  as  much  as  the  character 
of  Father ;  and  without  allowing  both  thefe  perfonal 
characters  to  be  as  ancient  as  the  Trinity  of  perfons 
in  the  Godhead;  all  confident  fenfe  of  thefe  precious 
words  mult  be  abolifhed. 

§  II.  The  evidences  which  have  been  fet  forth,  are 
fufficient  for  eitablifhing  the  doctrine  of  the  eternal 
generation  of  Jefus  Chriit  as  the  Son  of  God,  He  fre- 
quently called  himfelf  the  Son  cf  man,  as  having  be- 
come foin  his  incarnation.  But  wherever  he  is  cal- 
led the  Son  of  God,  it  is  with  refpect  to  his  eternal 
generation.  This  Sonfhip  is  indeed  fet  forth  in  the 
iorm  of  a  promife,  as  what  mould  afterwards  be ;  / 
will  be  to  him  a  Father,  and  he  jhall  be  to  me  a  Son  *, 
But  This  did  no  way  fignify  his  beginning  in  time  to 
be  fuch ;  it  only  reflected  a  glorious  manifestation 
in  time,  of  his  being  fuch :  As,  in  Scripture, — a 
thing  is  faid  to  be  made,  when  but  eminently  mani- 
fefted  to  be.  So  was  Jefus,  in  and  after  his  refur- 
rection,  made  both  Lord  and  Chrijl  -\  ;  glorioufiy  re- 
vealed in  thefe  characters,  which  he  had  borne  as 
really  before.  So  was  the  counfel  of  peace  promifed 
to  be,  though  it  had  been  from  everlaiting  \. — 1 — 
And  jefus  Chrit  is  the  Son  of  God  as  he  hath  be- 
come God-man  ;  his  character  of  Sonfhip  not  exclud- 
ing, but  including  that  confideration  of  him :  His 
afiumption  of  humanity  adds  unto,  but  no  way  al- 
ters the  itate  of  his  divine  perfonality. 

§  III.  The  eternal  generation  of  the  Son  of  God 
is  altogether  inconceivable  by  us,  as  to  the  manner  of 
it:  Being  wholly  a  matter  of  faith,  that  it  is ;  and 
no  way  a  matter  of  reafon,  as  to  how  it  is.  The  fi- 
nite 

*  Heb.  i,  5.         f  A&s.  ii.  36.         J  Zech.  yi.  13. 


Covenant  of  Grace.  17* 

nite  mind  can  have  no  proper  conception,  but  of  fi- 
nite things;  abfolutely  incapable  of  fathoming  what 
is  infinite.  And  it  is  even  abfurd,  to  deny  the  eter- 
nal genetation  upbfl  the  ground  of  incomprehenii- 
blenefs  :  When  one  may  as  well  deny,  on  the  fame 
ground,  the  diftincl  fubfifting  of  three  Perfons  in 
one  Godhead:  yea,  the  very  being  and  perfections 
of  God. 

And  this  eternal  generation,  which  bears  but  a 
very  faint  allufion  to  the  cafe  of  generation  among 
men,  cannot  be  brought  into  any  proper  compari- 
fon  with  it;  as  the  divine  perfections  cannot  be 
properly  adjusted  to  any  fliadows  of  them  among 
creatures.  The  way  of  the  fpirit,  efpecially  of  the  e- 
ternal  Spirit,  is  not  to  be  meafured  or  tried  by  the 
ilandard  of  flefn  and  blcod. — Yet  this,  of  Jefus 
Chrift  as  the  Son  of  God,  is  infinitely  the  moft  pro- 
per and  perfeel  generation  :  As  the  Son  is  of  an  ab- 
folutely perfect  likenefi  to  the  Father  *  ;  and  not  on- 
ly in  a  like  nature,  but  in  the  very  fame  nature  with 
him. 

§  IV.  The  eternal  generation  of  the  Son  of  God, 
doth  not  at  all  mean  his  deriving  Godhead  from  the 
Father.  It  only  means  a  deriving  of  Perfonality  from 
him,  in  the  fame  Godhead :  And  that  not  in  any 
arbitrary  way,  or  from  the  Father's  will ;  but  na- 
turally, of  the  fame  original  and  eternal  neceflity 
which  belongs  to  the  divine  exigence.  Though  he 
is  not  the  Son  of  himfelf^  but  of  the  Father  ;  yet  he 
is  God  oihimfelf'.  He  is  of  the  fame  necefTarily-exift- 
ent,  felf-exiltent,  underived,  independent,  abfolute- 
ly eternal  Godhead, — with  God  the  Father. 

§  V.  The  doctrine  of  eternal  generation,  doth  ne- 
celTarily  belong  to  the  doctrine  of  the  Holy  Trinity. 

The 

*  Hcb.  i.  3. 


174  A  View  of  the 

This  incomprehenfible  and  adorable  my  fiery,  which 
is  erTentiai  to  the  Chriftian  religion,  is  to  be  believed 
by  us  upon  God's  teftimony  concerning  himlelf: 
That  there  are  three  Perfons  in  the  Godhead,  of  a 
mutual  inbeing,  without  any  compofition ,  undivid- 
ed and  indivisible,  in  one  infinite  Being.  They  are 
called^r/2,  feeond,  and  third  Perfons, — not  as  terms 
of  fuperiority,  fubordination,  or  dependence;  but 
only  as  denoting  an  order  of  fubfiftence,  in  the  fame 
eternity  of  one  independent  exigence.  And  thefe 
glorious  Perfons  are  diftinguilhed  from  each  other 
by  perfonal  characters,  of  perfonal  properties  and 
relations.  But,  if  there  be  no  Father  and  Son  in 
the  Trinity,  there  can  be  no  fuch  diftinctions :  No 
perfonal  diftinctions  at  all,  among  three  divine  Per- 
ions  in  one  elfence.  And  if  ail  perfonal  diftinctions 
be  loft,  a  Trinity  of  Perfons  muft  be  given  up  with  ; 
or  it  muft  land  in  the  diftinction  of  three  divine  Be- 
ings,— three  Gods. 

As  a  well  known  author  obferves :  cc  The  Son- 
cc  fhip  of  Chrift  as  a  divine  Perfon,  and  as  by  gene- 
"  ration,  even  eternal  generation, — is  the  diftin- 
cc  guiftving  criterion  of  the  Chriftian  religion,  upon 
"  which  all  the  important  doctrines  of  it  depend. 
cc  Without  this,  the  doctrine,  of  the  Trinity  can  ne- 
cc  ver  be  fupported  ; — without  this,  the  diftinction 
"  of  Perfons  in  the  Trinity  can  never  be  maintain- 
"  ed :  And,  indeed  without  this,  there  is  none  at 
"  all ;  take  away  this,  and  all  diftinction  ceafes,— 
"  it  is  all  over  with  the  doclrine  of  the  Trinity" 


Dr.  Gill's  Body  of  Divinity,  vol.  i.  p.  241. 


HEAD 


Covenant  of  Grace.  175 


HEAD     II. 

Of  the  Mediatory  State  of  Jefus  Cbrijl. 

His  mediatory  (late  arifes  from  the  mere  gracious 
will  or  good  pleafure  of  God  ;  of  the  Godhead,— 
not  as  in  the  perfon  of  the  Son,  but  as  in  the  perfon 
of  the  Father.  With  regard  to  the  Son,  it  bears 
the  form  of  his  undertaking  to  do  the  Father's  will; 
all  of  his  own  free  grace,  as  called  into  that  (late  : 
He  faith,—/  came  down  from  heaven^  not  to  do  mine 
own  will ;  but  the  will  of  him  thatfent  me  *.  For  thft 
Father  fent  the  Son  to  be  the  Saviour  of  the  world  f . 
And  his  one  undertaking  may  be  explained,  in  dif- 
ferent confederations  of  it. 

§  I.  The  eternal  Son,  according  to  his  Father's 
will,  did  undertake  to  be  the  one  Mediator  between 
God  and  a  number  of  finful  men  J.  The  breach 
which  fin  had  made,  could  admit  of  no  immediate 
friendly  intercourfe  betwixt  thefe  parties ;  there 
could  be  no  repairing  of  it,  but  by  a  Mediator.  Each 
of  thefe  finners  needed  a  Mediator  j  And  none  of  them 
can  by  any  means  redeem  his  brother ',  nor  give  to  God 
a  ranfomfor  him  ||.  Nor  could  the  breach  be  repair- 
ed, by  a  mere  perfuafive  influence  upon  the  offended 
party;  it  was  indifpenfably  neceffary  that,  on  behalf 
of  the  offending  party,  the  claims  of  his  holinefs  and 
juftice,  and  of  his  broken  law,  mould  be  fatisfied : 
Which  no  angels,  more  than  men,  could  effectuate. 
The  eternal  Son  alone  was  fit  for  being  the  one  Me* 
diator;  and  this  he  undertook  to  be,  from  a  love  to 
the  fons  of  men  which  paffeth  knowledge. 

He 

*  John  vi.  38.  f  John  iv.  14.  $   1  Tim.  ii.  5.  $ 

John  xvii.  9.  14.  ||  Pfal.  xlix.  7. 


ij6  A  View  of  the 

He  undertook  to  be  a  mediatory  Prophet  :  To 
come  a  light  into  the  world;  for  giving  knowledge  of 
falvation  unto  his  people  *.  He  undertook  to  be  a 
mediatory  Priest  :  To  make  reconciliation  for  iniquity, 
by  an  atoning  facrifice  for  their  fin;  and  to  bring  in 
cverlafting  right  eoufnefs,  by  fulfilling  all  the  righ- 
teoufnefs  of  the  law  for  them  j.  And  he  undertook 
to  be  a  mediatory  King  J  :  For  fubduing  his  people 
to  himfelf;  letting  up  a  kingdom  of  grace  in  the  vi- 
fible  Church,  and  in  their  fouls;  ruling  and  defend- 
ing them;  as  alfo  reitraining  and  conquering  all  his 

and  their  enemies. He  thus  undertook  the  whole 

employment  of  redeeming  them  by  price,  and  pow- 
er; of  bringing  many  fons  unto  glory  ||. 

§  II.  The  eternal  Son  according  to  his  Father's 
will,  did  undertake  to  be  God-man  Mediator;  to  be* 
come  Goi  man'fejled  in  the  flefh%.  He  was  to  be 
incarnate ;  taking  to  himfelf  a  true  body  and  a  rea- 
fonable  foul:  Not  as  i  perfon,  diftinct  from  his  own 
divine  perfon ;  but  as  a  nature,  aflumed  unto  a  fub- 
fiftence  in  his  divine  perfon.  He  was  thus  to  be  a 
Mediator  in  the  conftitution  of  his  perfon,  as  necef- 
fary  to  his  being  fo  by  office;  a  middle  perfon  be- 
tween God  and  men,  as  being  himfelf  both  God 
and  man  in  one  perfon.  It  was  only  in  human  na- 
ture, that  he  could  fatisfy  all  the  claims  upon  his 
people ;  in  a  (late  of  ferving  and  fufTering.  As  man^ 
he  was  to  be  capable  of  this ;  as  God,  he  was  ca- 
pable of  bearing  up  the  human  nature  in  that  eftate 
to  the  uttermoft:  And  as  God-man  in  one  perfon, — 
his  work  in  that  eftate  was  to  be  of  infinite  worth 
and  efficacy;  all-fufficient  for  the  redemption  of  his 
people,  to  the  highefl  and  everlafting  glory  of  the 
Three-one-God. 

§ra. 

*  John  xii.  46.  f  Dan  ix.  24.  %   Pfal.  ii.  6. 

||    Heb.  in.  10.  §    1  Tim.  iii.  16. 


Covenant  of  Grace.  177 

§  III.  The  eternal  Son,  according  to  hi    Fath  i  s 

will,  did  undertake  to  be  a  oV.tv.'v-McJ  Ns 

fueh,  he  was  fubtlituted  into  the  place  of  his  pe<        ; 

made  anfwerable  for  all  their  debt  of  obedience       1 

punifhment.     He  is  thus  the  Head  of  the  New  Co* 

venant,  the  Covenant-head  of  all  his  people;  hftiv  1  g 

them  all  reprefented  before  the  Father,  bj  ^.        w 

himfelf.     As  truly  as  they  were  reprefented  h\ 

firir.  man  in  the  Covenant  of  Works,  they  are  r 

fented  by  Chrifl  in  the  Covenant  of  Grace.    As  truly 

as  they  finned  in  and  fell  with  thejirfl  man,  they  o- 

bey  and  (land  in  and  with  the  fecond  man,  the  Lord 

from  heaven.     He  was  to  fatisfy  all  the  claims  of  law 

and  juftice  upon  them,  in  having  all  thefe  transferred 

to  him  as  their  Surety.     He  was  to  be  made  under 

the  law  of  the  Covenant  of  Works  in  their  place;  to 

fulfil  all  the  righteoufnefs  of  it  for  them:    And  he 

he  was  to  be  made  under  the  curfe  of  that  law,  to 

bear  all  its   effect   upon  himfelf  for  them.     In  this 

manner,  he  was  to  have   them  jufiified,  and  made 

heirs  according  to  the  hope  of  eternal  life  -f-. 

§  IV.  The  eternal  Son,  according  to  his  Father's 
will,  did  undertake  to  be  a  humbled  Mediator  J.  He 
became  a  &/r*/y-Mediator  as  God-m.w,  for  coming 
down  into  a  molt  wonderful  (fate  of  the  deepeti  humi- 
liation in  human  nature;  as,  in  that  (fate  ofilv,  he 
could  execute  his  Suretifhip.  He  was  to  be  hum- 
bled into  the  ft  ate  of  a  fervant  for  his  people,  un  ler 
the  commanding  law  of  the  Covenant  of  Works.  He 
Was  to  be  humbled  into  the  Hate  of  a  firmer,  even 
made  fin  for  them  |],  under  the  cuffing  law  ol  the  Co- 
venant of  Works.  He  was  thus  to  be  laid  under  all 
the  preceptive  obligation  of  that  law  for  them,  as  be- 
ing ilated  under  it  in  their  flead;  having  their  col- 

X  le&ive 

*  FI>b.  vii.  22.  f  Tit.  tit.  -.  J  Phil.  n.  7,  8. 

II   2  Cor.  v.  21. 


ifB  A  View  of  the 

leclive  name  transferred  to  him  accordingly  *  :  And 
he  was  to  be  laid  under  all  the  penal  obligation  of 
that  law  for  them,  as  having  all  their  iniquities  laid 
on  him  by  imputation ;  for  fuftering  the  whole  pe- 
nalty of  death  in  their  (lead. 

The  firft  article  of  Chrift's  humiliation  did  lie  ill 
his  (looping  fo  amazingly  low,  as  to  affume  human 
nature  into  himfelf. — Humiliation  is  of  an  equivocal 
fenfe.  It  fometimes  only  denotes  a  favourable  or 
gracious  condescendence  toward  an  inferior;  which, 
in  (lead  of  demeaning,  inhances  the  perfonal  dignity 
of  the  fuperior.  So  the  Lord  is  faid  to  humble  hint- 
filf  and  to  dwell  with  him  that  is  of  a  humble  fpirit-\. 
But  this  doth  not  mean  any  perfonal  humiliation,  or 
any  real  degrading  of  the  party  fo  humbling  himfelf; 
for  it  is  competent  to  the  High  and  Lofty  One  thai  inha- 
biteth  eternity.  So  the  Lord  Chrifl,  as  now  continu- 
ing his  affumption  of  human  nature  in  heaven,  is 
not  thereby  humbled, — in  the  fenfe  of  perfonal  hu- 
miliation or  degradation;  but  only  in  the  fenfe  of 
moil  gracious  condefcendence.-^-Yet  his  firft  affump* 
tion  of  human  nature,  was  a  ftep  of  mod  deep  per- 
fonal humiliation.  His  afTumption  of  it  was  not  one 
thing,  and  his  being  humbled  in  it  (as  fome  have 
oddly  imagined)  another  thing:  For  in  his  very  a 61  of 
affuming  it,  not  after  or  in  confequence  of  his  doing 
fo,  he  made  himfelf  (as  to  the  flate  of  his  perfon)  of 
no  reputation;  and  took  upon  him  the  form  of a  fervant  J. 
He  afTumed  it  in  a  flate  of  fervile  fubje&ion  to  the 
law  as  a  Covenant,  under  the  finlefs  infirmities  of 
human  nature,  in  a  mod  fihgular  meannefs  of  ap- 
pearance,— under  a  mofl  heavy  load  of  imputed 
guilt,  and  under  all  the  weight  of  the  law-curfe. 
Such  was  the  humbled  flate  of  his  humanity,  of  him- 
felf in  that  nature,  as  firft  afTumed  by  him;  but  all 

that 

#  Jfa.  xlix.  3.  f  Pfal.  cxiii.  6.;     Ifa.  lvli.  15. 

%  Phil.  ii.  7. 


Covenant  r/"  Grace.  i*g 

that  is  now  fully  over  for  ever.  His  humanity  is  now 
exalted  to  the  higheft  glory  which  it  could  admit  of; 
infinitely  above  all  thefe  circumflances  of  per^ 
humiliation.  And  his  divine  glory  therein  (hines 
forth  without  any  vail  upon  it,  as  once  ;  but,  a 
a  moil  raviming  manner,  concentrated  to  human 
eyes  in  his  manhood:  In  a  (late  of  glorious  and  ever- 
lading  condescendence  toward  his  redeemed  kinf- 
men,  as  ever  holding  communion  with  them  in  their 
own  nature,  upon  the  throne  of  his  glory. 

§  V.  The  eternal  Son,  according  to  his  Father's 
will,  did  undertake  to  be  an  exalted  Mediator.  I 
the  Father  r  a  fed  him  up  from  the  dead,  and  gave  him 
glory  ;  hath  highly  exalted  him  ;  and  jet  him  at  his  own 
right  hand  in  the  heavenly  places  *.  According  to  this 
view,  his  exaltation  belongs  to  the  prom i [for y  part  of 
the  Covenant  of  Grace;  as  being  the  juft  reward  and 
neceflary  confequence  of  his  work  in  his  eftate  of 
humiliation. — But  he  alfo,  by  his  own  power,  nfe 
and revived  ;  he  afcendsd  up  on  high  ;  he  fat  down  on 
the  right  hand  of  the  Majefly  on  highf.  And,  ac- 
cording to  this  view,  his  exaltation  belongs  to  his 
mediatory  undertaking.  When  he  had  finifhed  all 
his  work  of  ferving  and  buffering  in  his  human  na- 
ture, all  his  work  of  Suretifmp  in  that  nature, — fo 
that  he  had  no  more  ufe  for  it,  in  fulfilling  the  con- 
dition of  the  Covenant  of  Grace  ;  yet  he  would  not 
leave  it  to  confume  in  the  grave.  He  would  have  it 
laifed  up,  and  exalted  to  a  meft  unparalleled  glory 
in  himfelf.  lie  would  thus  have  his  people,  ratfed 
up  together,  and  made  to  fit  together  in  heavenly  places, 
in  his  own  perfon  ;  as  ftilj  inhabiting  their  nature, 
in  their  name  J.  He  was  to  enter  into  heaven  itfclf 
to  appear  in  the  prefence  of  God  for  them  ;  entering 

by 

*    I  Pet.  i.  21.;   Phil-  ii-  9;   Eph,  i.  to*         f  Rom.  xir.  9; 
Eph.  iv,  8.  ;   Heb.  i.  3.  j    Eph.  ii-  5. 


180  A  Vi*w  of  the 

by  bis  own  bloc d,  unto  a  continual  prefentation  of  it 
before  God  on  theii  behalf, — and  io,  in  the  nature 
to  which  that  blood  belonged  *. 

All  this  he  undertook,  concerning  that  nature  in 
which  he  was  to  be  humble.! :  To  have  it  exalted,  fo 
as  never  more  to  be  in  a  (late  ot  fubje&ion  to  the 
law.  Through  the  courfe  of  his  humiliation,  that  na- 
ture, he  in  that  nature,  was  to  be  in  a  itate  of  fubjec- 
tipn  to  the  law  as  a  Covenant  of  Works.  But,  in  and 
by  his  death,  that  nature,  he  in  that  nature,  became 
for  ever  dead  to  the  law  in  that  form:  and  it  for  ever 
dead  to  him,  in  refpedt  of  any  further  exaction  upon 
him  :  For  he  became  the  end  of  it,  having  gone  to 
the  uttermoft  of  both  ferving  and  fuffering  under  it. 
And  with  regard  to  the  law  as  only  a  rule  of  life,  his 
human  nature,  he  in  that  nature,  was  never  under 
it  for  one  moment.  The  law,  as  a  covenant,  could 
1,  ft  had  no  natural  c'aim  upon  him  ;  none  but  al- 
\\itx  fupem antral,  in  the  fupernatural  constitution 
of  the  Covenant  of  Grace.  And  the  law,  as  only  a 
rule  of  life,  could  never  have  had  any  claim  upon  him 
at  all.  'i  hough  it  had  a  natural  claim  upon  a  human 
pcrfop,  i  could  have  none  at  all  upon  a  human  nature 
in  a  divine  per  fori.  He  was  to  have  it  exalted  on  the 
throne  of  his  glory  ;  to  a  date  of  abfolute  fupremacy 
above  all  law  for  ever  ;  fubfifting  in  his  own  perfon 
ab  the  fupreme  Lawgiver.  And  it  belonged  to  his  un- 
dertaking,— that,  in  this  exalted  condition,  he  mould 
bring  his  many  /Ins  unto  glory  ;  as  the  Captain  of  their 
falvation  \, 

SECT.     VII. 

Of  the  Objects  of  the  Covenant  ef  Grace. 

§  I.  This  Covenant  was  made,  in  an  abfolute 
freedom  of  grace,  on  behalf  of  corrupt  and  curled 
tinners  as  the  objects  of  it ;  and  thefe  were  only  frn- 

ners 
Heb.  ix.  12.  24.  \  Ilcb.  ii.  10. 


Covenant  of  Grace.  iSi 

aers  of  mankind.  Theft  were  the  obje&s  of  it,  not 
only  as  without  fir cngth  to  hdp  themfelves ;  but  as 
like wiie  ungodly ',  as  enemies  to  God  *. 

Some  (peculations  have  been  broached,  by  way 

of  accounting  for  the  grace  of  God  toward  fallen 
men  rather  than  fallen  angels;  making  certain  apo- 
logies for  the  fin  of  mankind,  as  not  of  any  equal 
gravatiori  with  that,  of  the  finning  angels.  But  inch 
fpeculations  cannot  confift  with  the  abfolute  fove- 
reignly  and  freedom  of  grace  toward  them,  \ 
pretending  to  find  fome  reafon  for  it  on  their  part  ; 
though  there  was  every  reafon  in  them,  why  they 
might  have  been  all  left  to  perifh  in  their  efiate  o{  fin 
and  mifery.  Moreover,  if  that  apologizing  for  them, 
more  than  for  devils,  c  uld  infer  any  thing  in  the 
prefent  cafe ;  it  would  infer  an  extending  of  grace 
equally  to  ail  mankind. 

§  II.  Only  fome  of  mankind-finners  are  object* 
of  the  Covenant  of  Grace.  The  whole  human  race 
was  under  God's  eye,  through  all  their  generations, 
as  all  in  the  fame  fallen  efiate  ;  all  equally  finful  and 
miferabie  by  nature,  equally  worthy  of  eternal  death 
in  hell,  and  equally  under  a  natural  impoiTibility  of 
efcaping  it.  But,  in  the  abfolute  fovereignty  of  his 
grace,  he  diftinguifhed  fome  of  them  from  all  the 
reft  ;  fome  whom  he  bath  from  the  beginning  chofen 
to  falvation,  before  the  world  began  f.  Thefc  are 
called  God's  eleel,  according  to  the  eleclion  of  grace  \. 
There  is  a  certain  number  of  them ;  fuch  as  cannot, 
and  from  eternity  could  not  be  increafed  or  diminifh- 
ed  by  fo  much  as  one.  They  were  chofen  mod  in- 
dividually, one  by  one:  For  the  Lord  knoweth  then; 
that  are  his  ;  as  their  names  are  written  in  heaven,  in 
the  book  of  life  ||.     And  not  one  of  them  can  fail  to 

obtain 

*   Rom.  v.  6.  10.  f  2  ThefT.  ii.  13.  %  Tit.  i.  1.  ; 

Rom.  xi.  5.      ||  2  Tim.  ii.  19.;   Luke  x.  20. ;   Rev.  xx.  15. 


i82  A  View  of  the 

obtain  what  they  were  elected  unto.  They  were  e% 
lected  unto  a  life  of  glory,  in  the  eternal  (late ;  and 
likewife  unto  ail  the  means  thereof  in  time,  both 
outward  and  inward.  All  the  parts  and  circumstances 
of  their  falvation  were  fettled  in  God's  eternal  pur- 
pofe ;  as  to  the  time  and  manner  of  their  being 
brought  into  a  (late  of  grace,  and  of  their  being  car- 
ried forward  in  it  to  eternal  glory, 

§  III.  Their  being  tingled  out  as  the  objecls  of  the. 
Covenant  of  Grace,  was  of  mere  grace:  it  did  not 
proceed  upon  any  consideration  of  what  they  were 
to  be  or  do  in  time.—God  certainly  forefaw  whatever 
they  would  be  and  do,  preferably  to  ail  others.  He 
forefaw  that  they  would  believe,  repent,  and  walk 
in  nevynefs  of  life.  But  he  did  not  forefee  that  they 
would  do.  fo,  by  an  exercife  of  their  own  free  wills 
and  natural  abilities.  He  forefaw  it,  in  his  own  de- 
termination to  make  them  fuch  perfons;  to  work  a 
true  faith  in  them,  and  to  give  repentance  unto, 
them, — and  to  quicken  them,  raifmg  them  up  from 
their  fpiritual  death  in  trefpafTes  and  fins.  Their 
faith,  repentance,  and  holy  life — was  therefore  no. 
reafon  why  they  were  elected ;  but  are  only  parts  of 
the  falvation  unto  which  they  were  elected :  They 
were  originally  objects  of  the  Covenant  of  Grace 
confidered  zsfinners,  as  ungodly,  as  enemies  to  God 5 
by  nature  the  children  of  wrath  >  even  as  others  *. 

§  IV.  Thefe  objects  of  the  Covenant  of  Grace 
were,  by  their  election,  Itated  in  Chrifl ;  God  having 
chofen  them  in  him,  before  the  foundation  of  the  world, 
that  they  fhould  be  holy  and  without  blame  before  him 
in  love  f .  They  were  thus  given  to  him  ;  as  he  faith 
to  the  Father, — thine  they  were,  and  thou  gav eft  them 

me: 

%  Afts  r.  31. ;     Eph.  if.  3.  5.  8.         f  Eph.  i.  4. 


Covenant  of  Grace.  i8< 

me*,  thrift  was  the  Father's  Elecl\:  But  though 
lie  is  of  infinite  dignity  above  them, — being  the  head 
of  the  body,  that  in  all  things  he  might  have  the  pre- 
eminence ;  yet  his  election  was  fubordinated  to  theirs, 
as  a  mean  to  the  end.  He  was  not  the  caufe  of  their 
election  ;  he  did  not  procure  it,  by  any  interpofal 
or  undertaking  for  them.  They  were  elected  to  e- 
ternal  life,  of  abfolutely  free  grace ;  his  election 
was  the  great  ordinance  of  God,  for  effectuating  the 
purpofe  of  their  election  :  And  the  act  of  free  grace, 
by  which  they  were  elected,  was  an  act  giving  them 
to  him  for  that  purpofe  ;  ftating  them  in  him  as  their 
Covenant-head,  unto  a  future  being  in  him  by  a 
myftical  union  with  him; 

§  V.  Jefus  Chrift  mod  gracioufly  accepted  the 
gift  which  was  thus  made  of  them  to  him,  for  all  the 
purpofes  thereof;  as  he  faith  to  the  Father  concerning 
them, — ail  mine  are  thine,  and  thine  are  mine  J.  He,  as 
it  were,  took  down  all  their  names  in  a  book,  to  be 
anfwerable  for  each  of  them  ;  their  names  are  written 
in  the  Lamb's  book  of  life  ||.  Not  one  of  their  names 
have  been,  or  can  ever  be  blotted  out  of  that  book. 
He  fometimes  lets  them  fee  their  names  in  it  now, 
when  he  has  brought  them  unto  himfelf :  And  they 
will  all  be  reading  their  names  in  that  book,  with 
raptures  of  admiration  and  praife,  through  all  eter- 
nity. 

SECT.     VIII. 

Of  the  Condition  of  the  Covenant  of  Grace. 

§  T.  The  word  condition  is  fometimes  ufed  very 
improperly,  to  denote  the  mere  connection  of  one 
thing  with  another ;  or  with  that  of  which  it  is  only 

a 

*  John  xvii.  6.  f  Ife.  xlii.  I.  %  John  xvii.  to* 

||  Rev,  xiii.  8. ;  xxi.  27* 


184  A  View  of  the 

a  mean  or  inftrument.  So,  faith  has  been  called  a 
condition  of  pardon  and  acceptance  in  j  unification; 
of  a  laving  intereft  in  Cbrift,  or  of  falvation  through 
him :  But  to  call  faith  the  condition  of  the  Cove- 
nant of  Grace,  is  a  downright  abufe  of  the  word  ;  as 
well  as  a  perveriion  of  the  doctrine  of  that  Cove- 
nant. The  word  in  its  proper  fenfe,  and  as  ufed  in 
the  prefent  cafe, — denotes  that  which  in  its  own  na- 
ture, or  at  lead  by  paction,  is  meritorious  of  a  pro- 
mifed  benefit ;  and  is  the  proper  ground  of  a  tide  to 
the  fame.  So,  perfect  obedience  was  the  proper 
condition  of  the  Covenant  of  Works ;  to  be  meri- 
torious of  eternal  life  :  Not  indeed  by  any  natural  or 
intrinfc  merit  of  that  obedience,  but  by  the  paction 
or  agreement  which  God  condefeended  to  make  with 
the  firft  man. 

§  II.  The  condition  of  the  Covenant  of  Grace,  iri 
the  very  nature  of  the  thing,  could  be  pe*formable 
only  by  the  Head  of  that  Covenant ;  by  the  glorious 
Undertaker  in  it,  and  Surety  of  it:  A  condition 
which  was  to  lie  in  his  full  performance  of  his  under- 
taking, as  to  be  made  under  the  law.  The  condi- 
tion of  the  Covenant  of  Works,  as  to  Which  the  fir  ft 
man  foon  failed,  was  transferred  unto  and  under- 
taken  by  him;  with  the  high  addition,  of  his  hav- 
ing to  make  full  i  ads  faction  for  the  breach  of  that  Co- 
venant.  In  xhzjirjl  place,  he  was  to  prefent  un-» 

to  the  law  of  that  Covenant,  as  the  reprefenting 
Head  of  a41  his  people, — the  human  nature^  reftored 
unto  a  (late  of  perfect  conformity  to  that  law  in  his 
own  perfon ;  holy,  harmlefs,  undefiled,  feparate  from 
fvmers  *.  In  the  next  place,  he  was  to  fulfil  the 
whole  righteoufnefs  of  that  law  in  this  holy  nature, 
by  a  life  of  perfect  conformity  to  its  preceptive  part; 
in  the  name  and  on  the  behalf  of  all  his  people,  bring- 
ing 

*   Hcb.  vii.  2d 


Covenant  of  Grace.  iS 


mg  in  evcrlafting  righteoufnefs  for  them  *.  And  fi- 
nally, he  was  to  take  upon  himfelf,  for  them,  the 
whole  penalty  of  that  law:  Thus  to  make  reconcilia- 
tion for  iniquity*;  a  full  fatisfaction  and  atone- 
ment for  all  their  fin,  putting  it  away  by  the  facrifice 
of  himfelf  f . 

§  III.  This  condition,  as  to   be   fulfilled  by  him, 
was  to  be  meritorious  of  all  bleffings  for  his  people 
unto  eternal  life.    It  was  to  be  lb,  by  paclion  cjr  co- 
venant-agreement :   But  it  was   to  be  fo,  likewife, 
by  an  intrinfic  merit  in  its  own  nature. — lie  was  not, 
like  the  hrft  Covenant-head,  to  have  any  thing  ado 
with  the  law  for  himfelf.    His  righteoufnels,  though 
wrought  out  under  the  law,  was  yet  to   be  without 
the  law  I  ;  without,  beyond,  above   all   its   natural 
claim,  as  it  could  have  no  fuch  claim  upon  him.    He 
owed  nothing  to  it  for  himfelf,  but  only  for  his  peo- 
ple :  owing  all  for  them,  by  2.fuper  natural  confliru- 
tion.     And,  from  the  infinite  dignity   of  his  perfon 
as  God-man,  his  whole  performance  under  the  law 
could  not  but  be  of  infinite  dignity  :  His  atonement 
and  righteoufnefs  were  to  be   of  infinite  value  and 
merit  in  their  nature,  for  both  putting  away  fin  and 
purchaiing  eternal  life  on  behalf  of  all  his  people  ; 
in  his  becoming,  to  them,  the  end  of  the  law  for  righ- 
teoufnefs ||. 

To  this  one  condition  of  the  Covenant  of  Grace, 
and  to  this  only,  all  merit  belongs,  in  the  matter  of 
our  falvation.  And  to  afcribe  any  fort  of  merit,  a- 
ny  deferving  of  good  from  God,  to  any  thing  that 
either  finners  or  faints  can  do, — is  a  grofs  indigni- 
ty to  Jefus  Cfirift,  a  robbing  him  of  his  glorv,  a 
virtual  nullifying  of  the  New  Covenant.  For  all  the 
bieflings  of  grace  and  glory,  we  rauft  be  wholly  in- 

Y  debted 

#  Dan.  ix.  25.  *   H-b.  ix.  26.  1    Rom.  iii.  SI. 

[I    Rom.  x.  4. 


i86  A  View  f  the 

debted  to  him  ;  to  his  fulfilled  Condition  of  the  Co^ 
venant  of  Grace. 


SECT.     IX. 

Of  the  Promifes  of  the  Covenant  of  Grace. 

As  the  condition  of  the  Covenant  of  Grace  is  the 
Undertaker 's  part,  fo  the  promifes  are  the  Maker's  part 
of  it ;  the  part  of  God  the  Father  in  that  Covenant* 
And, 

§  I.  All  the  promifes  of  the  Covenant  are  com- 
prehended in  one  great  promife  :  This  is  the  promifc 
that  he  hath  promifc  d,  us,  even  eternal  life  *.  And 
this  doth  not  merely  refpect  the  eternal  life  of  glory* 
as  to  be  enjoyed  in  heaven  through  eternity :  it  alfo 
reipects  all  the  bleffings  of  grace  to  be  enjoyed  in 
time,  as  the  beginnings  of  that  life ;  according  to 
Chrift's  declaration  concerning  his  true  difciples  in 
their  prefent  ftate,  /  give  unto  them  eternal  life  f . 

The  great  promife  of  erernal  life,  comprehends  in 
it  exceeding  great  and  precious  promifes  \  ;  which  are 
laid  out  to  all  the  members  of  the  vifible  Church, 
in  the  holy  Scriptures.  The  leading  article  of  thefe, 
is  the  promife  of  giving  the  Hely  Spirit  to  all  the  ob- 
jects of  the  Covenant  of  Grace  >  in  his  manifold  o- 
perations,  graces  and  influences  :  More  efpecially, 
as  the  fbirit  of  faith  ||.  And  the  promifes  which 
were  thus  to  take  effect  upon  them  were  many, — 
but  are  generally  reducible  to  their  effectual  calling, 
their  juitiftcation,  their  adoption,  their  fanctifica- 
ticn  ;  with  ailurance  of  God's  love,  peace  of  con- 
fcience,  joy  in  the  Holy  Ghoft,  increafe  of  grace, 
and  perfeverance  therein  to  the  end:   As  alfo,  the 

perfected 

*    i  John  ii.  25.  f  John  x.  28.  %   2  Pet.  i.  4. 

|]   Ezck.  xxxvi.  26,  27.;     2  Cor.  iv.  13. 


Covenant  of  Gr.\.  187 

perfected  holinefs  and  glorification  of  their 

death;  with  the  refurreciion  of  their  bo<  tin 

lad  day,  and  their  being  then  openly  a<  I 
and  acquitted,— unto  a  being  made  perfi 
in  a  full  enjoying  of  God  to  all  eternity.       1         v<  -1 
with  regard  to  their  outward  condition  in  this  world, 
the  great  and  precious  promifes  extend  to  all 
the  Lord  fees  good  and  ncceflary  tor  them  ;  a  N 
Covenant  right  to  all  their  common  benefit!      in  id -a 
blefiing  upon  their  trials:  Withprote&ion  in  m,  or 
fupport  under,  or  deliverance  out  of  temporal  evils; 
according  as  the  Lord  mould  wifely  order  all  things 
to  work  together  for  their  good. 

§  II.  Many  of  thefe  promifes,  which  were  to  be 
actively  received  by  them,  were  made  to  them  from  e- 
ternity ;  but  made  to  them  in  Cbrift^  as  their  New- 
Covenant  Head,  Seeing  they  did  not  then  exift,  but 
he  did  ;  thefe  promifes  could  not  be  made  to  them 
immediately,  or  in  their  own  perfons:  They  were 
all  made  to  them  in  him,  and  immediately  to  him 
as  their  representative ;  this  grace  was  given  m  in 
Chrift  Jefus,  before  the  world  began  *.  As  he  was  to 
be  the  glorious  Head  of  the  body,  thefe  promifes 
were  to  take  effect  through  him  upon  all  the  mem- 
bers of  it.  And  they  were  to  receive  all  thefe,  on- 
ly in  a  ftate  of  myftical  union  with  him  ;  he  being 
the  primary  recipient  of  all  the  promifes.  Their  re- 
ceiving of  all  was  to  be  in  receiving  him,  and  red- 
ing upon  him  for  fajvation  ;  receiving  Kim,  unto  a 
receiving  of  all  in  and  with  him :  All  the  promifes  of 
God  being  in  him  yea,  and  in  him  amen  ;  unto  the  glo- 
ry of  God  by  us  |. 

§  III.  There  were  fome  of  thefe  promifes  more  e- 
fpecially  made  to  Chriji  concerning  them:  Promjfea 


containing 


2  Tim.  i.  9.  t  2  Cor.  i.  20. 


188  A  View  of  the 

containing  the  Father's  engagement  to  him  on  behalf 
of  his  fpiritual  feed  ;  as  to  the  effect  of  which;  they 
were  to  to  be  pajfive.  It  was  infured,  that  in  Chrift 
they  fhoidd  all  be  made  alive  ;  and  that  his  feed  JJjould 
endure  for  ever*.  All  things  were  mod  particularly 
and  unalterably  fettled  in  thefe  promifes  to  him, 
concerning  the  time  and  manner  cf  their  being  effec- 
tually called  or  born  again;  and  all  the  variety  of 
following  difpenfations  toward  them.  Whatever  prove 
to  be  the  gracious  events  in  thefe  matters,  mult  be 
confidered  as  having  been  fo  fettled  in  promifes  to 
Chrift;  for  all  muft  belong  to  the  Father' v%faiihfulnefs\ 
with  him  f.       And, 

\ft,  The  precife  time  of  the  new  birth  of  each,  or 
of  their  being  brought  to  Chrift  and  united  with  hirna 
was  fixed  ;  as  to  the  moment  of  their  natural  lives 
in  which  it  fhould  take  place.  There  was  to  be  great 
variety  here,  according  to  the  parable  of  the  labour- 
ers fent  into  the  vineyard  ;  fome  early  in  the  morning, 
fome  about  the  third  hour,  fome  about  the  fixth  and 
ninth  hour,  and  fome  about  the  eleventh  hour  j.  The 
inbringiiig  of  Turners  to  Chrift  is  thus  at  very  differ- 
ent times  of  their  life  in  this  world,  yet  absolutely 
fixed  to  fome  time  of  it;  but,  generally,  in  its  more 
early  periods.  And,  till  that  time,  they  were  not 
only  to  be  under  the  common  care  of  Providence,  as 
to  their  prefervation  and  natural  enjoyments ;  but 
were  to  be  fecretly  under  a  fpecial  and  gracious  care 
thereof,  though  11  ill  in  themfelves  children  of  wrath 
even  as  others  :  And  they  were  likewife  to  be  preferv- 
ed  from  falling  into  thaty^Vz  which  is  unto  death  ||. 

idly,  The  precife  manner  was  fixed,  according  to 
which  thev  mould  be  brought  to  Chrift  in  their  feve- 
ral  times.  .  Some  were  to  be  firft  laid  under  an  effi- 
cacy of  the  law  upon  their  consciences,  for  a  fhorter 

or 

*    l  Cor.  xv.  22.  ;   Pfal.  lxxxfx.  3^.  f   Pfal.  lxxxix.  24. 

%  Matth.  xx.  1, — 7.       ||  Matth.  xii.  31,   32.  ;    1  John  v.  16. 


Covenant  of  Grace. 

or  longer  time;  reducing  them  to  diftrcfs  of  foul, 
in  various  degrees,  unto  a  defpairing  in  tnemfelves : 
Before  being  brought  off  from  all  ways  of  eftablifli- 
ing  their  own  righteoufnefs,  by  a  jfupernatural  ma- 
nifeftation  of  the  Surety-righteoufnefs  to  their  fouls ; 
in  which  they  mould  find  a  fweet  and  fatisfying  red. 
So  it  was  with  Pan!,  when  under  the  work  of  the  law 
on  his  confcience  ;  as  it  brought  him  into  a  death  of 
all  the  confidence  and  hope  with  which  he  had  pleaf- 
ed  himfelf  in  his  unregenerate  ftate*. — But  others 
were  to  be  dealt  with  in  a  more  foft  and  fummary 
manner  ;  under  a  difcovery  to  them  of  their  danger 
and  relief,  as  all  at  once.  So  it  was  with  Lydia ; 
whofe  heart  the  Lord  opened  at  once,  to  attend  unto 
the  things  which  me  heard  fpoken  concerning  Jefus 
Chrift  j'. — The  Lord  deals  mo  ft  fovereignly  in  thefe. 
cafes.  But  the  dirt  relies  and  terrors  with  which  fome 
are  previoufly  exercifed,  have  nothing  good  in  their 
nature  ;  though  the  Lord  fovereignly  meafurcs  out 
and  orders  them  unto  good  :  For  thefe  are  never  to 
be  considered  as  any  fort  of  atonement  or  amends  to 
God  for  their  fin  ;  all  this  lying  wholly  in  the  aton- 
ing facrifice  of  Jefus  Chrift. 

3^//y,  As  there  were  to  be  great  varieties,  with  re- 
gard to  the  internal  fecrecy  or  diftinclnefs  of  the 
manner  in  which  fmners  were  to  be  brought  to  Chrift ; 
fo  likewife,  in  the  courfe  of  following  difpenfations 
toward  them.  Their  gracious  ftate  was  not  defi^n- 
ed  for  taking  them  out  of  their  civil  ftations ;  < 
man  wherein  he  is  calledy  muft  therein  abide  with  Q 
And  they  were  to  have  great  diverfities  meafured  out 
to  them/  of  providential  favours  and  frowns  ;  fome 
to  be  fignalized  by  heavy  trials,  wants  and  fufferings. 
But  efpecially,  they  were  to  be  varioufly  diftihguiflved 
as  to  their  gracious  ftate, — into  children,  young  men, 
znd  fathers;  fome  weak,  fome  ftrong,— every  one 

having 

*  Rem.  vil.  9.         f  A&ixvi.  14.         t  iCor.tn.  2.;. 


190  A  View  of  the 

having  grace  given  unto  them,  according  to.  the  meafure 
of  the  gift  of  Ch rift  *  :  And  thus,  through  many  dif- 
ferences of  attainment  in  gracious  experiences  and 
exercifes,  they  were  to  be  preferved  and  carried  for- 
ward in  their  courfe  toward  the  heavenly  Canaan  ; 
fo  as  to  be  fafely  brought,  at  the  end  of  their  times, 
to  a  ftate  of  perfection  in  that  everlafting  reft. 

All  thefe  matters  were  mofl  particularly  and  unal- 
terably fettled,  by  promifes  to  Chrift  concerning 
them  ;  promifes  of  that  Covenant  which  is  ordered 
in  all  t  Vings  and  Jure  j-. 

§  IV.  There  were  promifes  peculiar  to  Chrift  him- 
idf ;  refpecling  his  own  perfon,  in  his  eftates  of  both 
humiliation  and  exaltation.  According  to  thefe  pro-* 
mifes,  the  Father  and  Spirit  were  engaged  to  concur 
with  him ;  as  to  the  qualifying  and  ftrengthening  of 
his  manhood,  in  Lis  humbled  eftate  :  His  human  na- 
ture was  not  to  fee  corruption  in  the  grave,  but  foon 
to  be  glorioufly  raffed  up  :  He  was  to  have  a  full  ac- 
ceptance, as  having  fmifhed  his  Surety-work  in  his 
death  ;  j'tflifed  from  all  the  charges  which  had  been 
laid  againft  him,  ao  made  under  the  lawi  And  he 
was  to  he  exalted  in  a  (rate  of  glorious  dominion,  as 
the  Head  of  his  Church,  and  over  all  things  for  his 
CLwvch^-appoi/iicd  heir  of  all  things ;  with  an  ever-, 
lading  victory  and  triumph,  in  his  glorified  huma-r 
nity,  over  all  his  enemies  t. 

But  all  thefe  promifes  were  made  to  him  not  pro-, 
perly  for  himfelf;  they  were  made  to  him  in  a  pub- 
lic capacity,  as  the  Covenant-head  of  his  people, — « 
all  for  their  benefit,  in  and  through  him.  As  they 
were  to  be  partakers  of  all  his  fervice  and  fufTering, 
in  his  humiliation ;  fo  they  were  to  be  partakers  of 

his 

*   1  John  ii.  13.  ;   Eph.  iv.  7.  ■{•   2  Sam.  xxiii.  5. 

J,  Pfal.  Ixxx'x.  Si.  1      Ifa.  xi.  2.  ;     Pfal.  xvi.  10.  ; 

1  Tim.  iii.  16. ;     Eph.  ii.  21,  22.}   Heb.  i.  2.;   Pfal.  ex.  1. 


Covenant  of  Grace.  191 

his  life  in  his  refurreclion  and  exaltation,  of  his  vic- 
tory and  triumph,  of  his  eternal  glory  in  their  na- 
ture as  their  Head. 

§  V.  All  the  promifes  of  the  New-Covenant  were 
absolutely  and  immediately  from  the  mere  grace^  the 
Sovereign  good  pleafure  of  God  ;  of  the  Godhead  in 
the  perfon  of  the  Father.  The  fulfilling  of  them  was 
to  proceed  on  ChriiVs  undertaking  and  fulfilling  the 
condition  of  that  Covenant ;  but  the  making  of  them 
did  no  way  proceed  upon  that  ground.  And  all  the 
promifes  peculiar  to  Chrift,  with  all  the  promifes 
which  were  made  to  him  concerning  his  people, — 
were  all  fubordinate  and  fubfervient  to  thofe  which 
were  made  to  them  in  him.  The  divine  glory  is 
the  chief  end  of  the  New-Covenant  falvation ;  but 
the  mediatory  glory  belongs  to  the  means  of  that  falva-* 
tion,  according  to  the  Sovereignty  of  the  grace  of 
God  :  As  hath  been  fomewhat  explained  in  the  third 
fe&ion  of  this  period* 

SECT.    X* 

Of  the  End  of  the  Covenant  of  Grace* 

§  I.  The  only  wife  God,  of  whom  and  through 
whom  and  to  whom  are  ail  things, — hath  purpofed 
all  the  means  which  he  ufes,  toward  ends  mod  wor- 
thy of  himfelf.  His  purpofes  of  thefe  means,  and 
his  intentions  thereby,  are  all  one  in  his  infinite  mind; 
but  our  finite  minds  are  warranted  to  take  up  the 
fame  in  diftinguifhed  confiderations,  according  to 
the  nature  of  the  things.  He  purpofed  to  create  the 
world,  for  manifefting  the  glory  of  his  eternal  power 
and  Godhead  ;  as  the  infinite  and  felf-exiftent  Being, 
producing  all  the  varieties  of  finite  things  out  of  no- 
thing.    He  purpofed  to  permit  the  fall  of  mankind 

in 


192  A  View  of  the 

in  the  firft  man,  for  manifefting  the  glory  of  his  ab~ 
iblute  fovereignty  ;  and  of  abfolute  infallibility,  as 
being  his  incommunicable  prerogative.  And  all  his 
purpofes  concerning  fallen  creatures,  both  angelic 
and  human,  were  for  the  further  manifeftation  of 
all  his  other  glorious  perfections. 

§  II.  The  J ubor din  ate end  of  the  Covenant  of  Grace, 
is  the  everlafting  falvation  of  all  thofe  who  were  cho- 
fen  to  be  the  objects  of  it.  The  Lord,  the  Lord 
God,  merciful  and  gracious,  mod  freely  purpofed  their 
falvation  from  fin  and  mifery ;  unto  a  far  higher  (late 
of  holinefs  and  happinefs  than,  that  from  which  the 
firft  man  fell,  and  than  there  was  any  profped  of 
according  to  the  Covenant  of  Works;  And,  in  h:*s 
manifold  wifdom,  he  provided  for  the  effectuating 
of  all  that  falvation ;  by  the  eftablifhment  of  the  Co- 
venant of  Grace.  All  the  particular  means  thereof, 
outward  and  inward,  meritorious  and  effective*  fpe- 
cial  and  common, — were  provided  and  ordered  in 
that  Covenant ;  beyond  all  portability  of  failure,  as 
to  either  the  means  or  the  effect.  And  all  things  in 
the  courfe  of  providence  toward  them,  were  fettled 
into  a  ftate  of  fubferviency  to  that  fubordinate  end 
of  the  Covenant  of  Grace  concerning  them. 

§  III.  The  higheft  end  of  the  Covenant  of  Grace, 
is  the  glory  of  abfolutely  free  grace  in  the  falvation 
of  its  objects.  All  is  to  the  praife  of  the  glory  of  his 
grace*.  Heaven  was  thus  to  be  filled  for  ever,  with 
the  glory  of  free  grace  toward  the  redeemed  from  a- 
mong  men:  And  each  of  thefe  was  to  be  a  wonder 
to  himfelf  through  eternity,  as  to  how  he  came  to  be 
there  rather  than  in  the  deeps  of  hell;  incapable  of  / 
finding  any  reafon  for  it  but  in  the  mere  good  plea- 
fur  e 

*  Eph.  1.  6. 


Covenant  of  Grace.  193 

fere  of  God, — {h&tfb  it  fee  mod  good  in  bis  Jtgbt%  that 
"   God  would  have  it  fo." 

At  the  fame  time,  this  glory  of  the  grace  of  God 
was  to  be  amazingly  heightened  ;  by  having  ail  its 
effect  in  a  manner  infinitely  glorifying  to  trie  fuftice 
of  God:  As  divine  juftice,  in  pleading  the  caufe  of 
God  againfl  fin,  could  never  come  to  a  full  <.  [\\x\  in 
hell;  but  was  to  do  fo  in  the  crofs  of  Chrift, 
regard  to  all  the  fins  of  the  redeemed.  Thefe  muit 
therefore  have  to  adore  the  free  grace  of  God.  in 
looking  up  for  ever  to  the  glorious  Redeemer  upon 
his  throne  ;  faying, — thou  waft  ftain,  and  haft  re- 
deemed us  to  God  by  blood  ** 


BrUJij:i^tpi_-{rtorii£nijrz»;JTm^  ..fccti  rjrai  rymi  rjrn  tjrii  tjxir  nnx  'I*1"1,  nm  <rrr.  tjiiM 

PERIOD      IL 

Of  the  Accomplishment  of  the  Covenant  of  Grace  in 
Time. 

THIS  Covenant,  which  had  an  cftablifhment 
from  eternity,  was  to  have  an  accomplifhmciit 
in  time;  when  God  had  created  the  world  in  which 
that  great  work  was  to  be  performed.  And  it  was 
begun  very  early,  in  the  garden  where  the  firfl  fin 
was  committed ;  immediately  upon  the  breach  of 
the  Covenant  of  Works  by  that  fin.  A  revelation 
was  then  made  of  the  Covenant  of  Grace  to  our  firffc 
parents;  in  the  promife  of  Chrill,  as  the  redeeming 
feed  of  the  woman  \.  And  this  revelation  appears  to 
have  been  made  with  gracious  efficacy  upon  thefe 
firfl  finners.  The  woman i  who  was  firft  in  the  tranl- 
greflion,  had  enmity  put  between  the  ferpent    and 

Z  her ; 

*    Rev.  v.  9.  -(•  Gen.  iii.  15, 


194  A  V-I'e1v  of  the  ■ 

her  ;  which  may  be  confidered  as  a  gracious  enmity 
on  her  part  againft  him. — Moreover,  the  fir  ft  viiibie 
death  in  the  world  was  that  of  beafts ;  with  whole 
{kins  God  clothed  Adam  and  his  wife.  It  is  not  to 
be  fuppofed,  that  the  beafts  were  flain  for  meat  to 
them ;  when  God  had  already  fignihed,  that  herbs 
and  trees  fhould  be  to  the  man  for  meat, — and  that 
in  the  fweat  of  his  face  he  mould  eat  bread:  Or  that 
theie  beafts  were  flain  for  being  made  no  ufe  of  at 
all,  farther  than  to  have  our  firft  parents  clothed 
with  their  fldhs.  But  we  may  fuppofe  that  they 
were  inftructed  (as  Abel  afterwards)  to  offer  thefe 
beafts  in  faenfee,  as  typical  of  the  facrifice  of  Chrift 
the  prerriifed  feed  ;  depending  upon  this  as  the  atone- 
ment fcr  their  fin:  With  a  refpect  to  which,  he  is 
called  the  Lamb  jlain  from  the  foundation  of  the  world*. 
The  gradual  accomplishment  of  the  Covenant  of 
Grace  was  the  fame,  as  to  the  matter  of  it,  under 
the  Old  as  under  the  New  Teftament :  But  under 
the  Old,  it  was  in  a  very  different  manner.  It  is  not 
propofed  here  to  enter  into  any  confideration  of  that 
difference ;  but  to  explain  this  accomplifhment  in 
the  general  irate  of  it,  and  as  continued  in  the 
Churches  of  the  New  Teftament. — Only  it  may  be 
obferved,  concerning  Ghrift's  fulfilling  the  condition 
of  the  Covenant  by  his  obedience  unto  death  ;  that 
though  this  was,  for  many  ages,  a  matter  of  futuri- 
ty  to  men, — it  was  not  fo  to  God,  to  whom  all 
tilings  are  and  have  been  always  prefent.  He  is  not 
therefore  to  be  confidered,  in  a  proper  fenfe,  as 
having  then  fulfilled  promifes  "  upon  the  credit  of 
cc  Chrift's  fulfilling  the  condition  in  due  time;"  or 
as  "  taking  Chrift's  fingle  bond  for  fufficient  fecuri- 
"  ty  :"  Becaufe  the  fulfilled  condition  was  all  along 
prefent  to  God  5  as  it  was  then  made  prefent  to  the 
faith  of  worfhippers,  in  the  typical  facrifices.     The 

death 

*    Rev.  xiii.  8. 


Covenant  of  Cr  , 

death  of  Chrili,  as  the  great  Antitype  of  acri- 

fices,was  then  a  matter  of  fad  in  divine  reck. 

The  accomplishment  of  the  Covenant  of  Gn 
may  be  confidcred  under  two  general  Heads  ;  the 
mediatory  and  minijlerial  accomplishment  of  it.  The 
whole  accomplishment  is  indeed  mediatory,  in  a  lull 
fenfe  of  the  word  ;  as  it  is  all  by  and  from  the  Me- 
diator, in  the  courfe  of  his  mediatory  adminiftra- 
tion,— lor  the  Father  hath  given  all  things  into  bis 
hand].  But  the  mediatory  accoroplifhment  is: 
underftood,  as  denoting  his  immediate  ad minift ration 
upon  earth  and  in  heaven  ;  with  his  work  on  earth, 
by  his  Spirit,  through  the  means  of  grace, — in  deal- 
ing with  the  fouls  of  men  :  Which  bears  a  peci 
refpecfc  to  the  Elecl.  And  the  minijlerial  accomplish* 
ment  is  underftood  of  this  Spiritual  work,  as  carried 
on  through  a  (landing  miniftryj  which  bears  a  com- 
mon refpecl  to  Church-members. 


HEAD     I, 

Of  the  mediatory  Accompli  foment  of  the  Covenant  of 
Grace. 

This  is  all  comprehended  in   that  adrniniftration 
and  work  of  Chrift  which  has  been  mentioned, 
cording  to  his  three  mediatory  offices  ;   as  a 
a   Pricjl,  and  a  King. — The  exercife  of  his  pri 
office,  lies  at  the  foundation  of  his  exercife  of  the  o- 
ther  two:    And  though  his  firft  dealing  with  doners 
is  as  a  Prophet^  yet  their  full:  dealing  with  him  ; 
a  Priejl;  what  he  doth  /'//  them  as  a  Prophet,   lea< 
to  a  dependence  on  what  he  hath  done  / 
Pried.     His  exercife  oi'  this  office  ;  re  to  be 

firft  confidered,  in  the  prefent  cafe. 

S  E  C  T. 

*   Ifa.  liii.  7,   8.  10.  12.  f  John  ill-      ;• 


igG  A  View  of  the 


SECT.     I. 

Of  the   Accompli 'foment   of  the  Covenant  of  Grace  by 
Chrijl  as  a  Pried. 

The  truth  of  the  Prie/thood  of  Jefus  Chrid,  is  the 
great  fubjecl:  of  the  Epiitle  to  the  Hebrews;  where 
it  is  moil  exprefsly  and  very  fully  taught.  In  his 
prie/Uy  office,  he  is  the  great  Antitype  of  the  prieds 
and  higbsp'riefts  under  the  law;  they  were  fhadows, 
in  this  whole  matter,  of  which  he  is  the  fubdance. 
The  facriflces  which  they  offered,  and  the  prayers 
which  they  made  for  the  people,  typified  his  facrifice 
and  interceflion.  They  were  to  be  without  blemidi 
in  their  bodies,  typifving  his  perfonal  perfection. 
And  they  were  to  be  holy,'— -the  high-pried  having 
this  inscription  upon  his  mitre,  Holinefs  to  the  Lord ? 
as  typical  of  his  perfonal  and  practical  holinefs.  Of 
all  thefe  types,  he  is  the  truth. — But  his  priedhood  is 
far  more  extenfive,  than  to  be  merely  anfwerable  to 
thofe  reprefentations  which  had  been  made  of  him 
by  the  legal  prieds. 

They  could  not  be  prieds  without  being  men  ;  this 
was  to  be  fuppofed  unto  their  office,  yet  was  no  part 
of  their  official  characler:  But  his  becoming  man, 
his  taking  the  body  or  human  nature  prepared  for 
him*,  belonged  to  his  official  characler ;  his  ademp- 
tion thereof  was  the  firft  and  fundamental  Jtep  of 
his  officia:ing  as  an  High-pried.  Forafmach  as  the 
children  are  partakers  of  fiejh  and  bloody  he  alfo  him- 
felf  like-wife  took  part  of  the  fame  :  And  this  ademp- 
tion was  in  order  to  dejtroy  him  that  had  the  power  of 
death:  Which  he  was  to  do  through  deaths  in  the  ex-? 
ercife  of  his  priedhood. —  The  legal  prieds  had  to 
oder  iacrinces  for  their   own  tins,    as  well  as   for 

the 

*  Kcb.  x.  5, 


Covenant  of  Grace.  ig* 

the  fins  of  the  people :  But  he  had  no  fuch  thing 
ado,,  being  abfolutely  without  fin  *.  And  though 
their  facrifices  were  typically  fubflituted  into  the 
place  of  the  people,  yet  they  them/elves  were  not  fo : 
But  he  was  reall)  fo,  feeing  his  iacritice  was  to  be 
the  facrifice  of  himfelf* 

Moreover,  though  the  prieRs  under  the  law  were 
to  offer  facrifices  for  the  fins  of  the  people  ;  yet  they 
had  not  to  obey,  or  perform  righteoufnefs  for  them, 
in  their  name  and  place:  But  this  our  great  High- 
prieft  had  to  do  ;  as  fubftituted  into  the  place  of  his 
people-,  under  the  law, — according  to  the  whole  ex- 
tent of  its  precepts  as  well  as  penalty.  Divine  ju/lice 
could  not  have  admitted  of  him  as  afurety,  for  pay- 
ing the  debt  of  punijhment,  in  the  more  direct  exer- 
cife  of  his  priefthood;  without  his  paying  the  debt  of 
obedience  likewife:  As  no  payment  of  this  debt  could 
have  been  accepted  of  from  him,  without  that  of  pu- 
nifhment  alfo.  He  had  to  fulfil  the  Covenant  of 
Works  for  his  people,  as  well  as  to  fatisfy  for  their 
breach  of  it.  The  law  was  to  be  wholly,  or  noway 
magnified  and  made  honourable  by  him;  he  was  to 
be  qualified  for  fuffering  the  penalty  of  it  in  the  place 
of  his  people,  by  fulfilling  the  righteoufnefs  of  it  for 
them  :  He  could  not  come  forward  to  the  laft  ftep  of 
his  righteous  obedience,  in  laying  down  his  life  un- 
der the  penalty, — but  through  all  the  previous  fleps 
of  that  furety-righteoufnefs. 

The  exercife  of  his  priefthood  is  therefore  as  ex- 
tensive as  his  furetifhip  ;  it  comprehends  his  whole 
fulfilling  of  the  condition  of  the  Covenant  of  Grace: 
It  takes  in  the  feveral  articles  of  his  incarnation^  Jer- 
vice,  fuffmng,  entrance  into  his  glory,  and  continu- 
al inter  cejfioru 

Art* 

*  Heb.iv.  15. 


198  A  View  of  the 


Art.  I.  Of  the  Incarnation  of  Jesus  Christ. 

§  I.  The  eternal  Son  of  God  did  become  incar- 
nate :  And,  -without  controverfy,  great  is  the  myfterf  of 
godlinefs ;  efpecially  in  this  leading  article  of  it,  God 
manifefied  in  the  fiefh  * :  God,  in  the  perfon  of  the 
eternal  Son,  was  made  fe/h  f.  He  aluimed  man- 
hood   into  an  indiflblvable    and  everlafling    union 

with   his  divine  Perfon. r God  very  wonderfully 

united  himfelf  to  the  ark,  in  the  ancient  tabernacle 
and  temple  ;  he  dwelt  in  it,  he  was  mod  fmgularly 
prefent  in  and  with  it :  So  that  Jordan  fled  back  on 
its  approach  *,  the  walls  of  Jericho  fell  down  before 
it,  as  did  Dagon  in  his  temple  ;  and  a  difrefpeclful 
looking  into  it,  brought  a  terrible  deftruction  upon 
the  men  of  Beth-memefh.  But  this  fymbolical  and 
temporary  union  of  God  to  that  ark,  was  only  a 
faint  type  of  the  greatefl  of  all  God's  wonders  ;  the 
real  and  permanent  union  of  the  eternal  Son  to  hu- 
man nature  :  An  union  of  the  divine  and  human  na- 
tures, without  any  converfton  of  the  one  into  the 
other  ;  and  without  any  compoiition  or  confufion  of 
thefe  natures.  There  is  nothing  more  unquellion- 
able  in  the  holy  Scriptures,  than  the  fact  of  this  in- 
carnation ;  yet,  as  the  myficry  of  it  is  incomprehen- 
fible  by  finite  minds,  an  attempt  to  explain  it  would 
be  both  vain  and  impious.  Who  can  even  explain 
the  union  of  his  own  foul  and  body  ? 

But  this  mult  be  confidered  as  a  perfonal  union  of 
the  infinite  and  finite  natures.  The  Son  of  God  af- 
fumed  a  true  body  and  a  re afonable  foul ;  which  is 
all  that  conllitutes  a  perfon  in  us.  But  it  was  not  a 
human  perfon  that  he  thus  aiiumed  ;  for  his  huma- 
nity never  exifted  or  acted  by  itfelf  in  any  feparate 
date,  or  other  wife  than  as   fub  filling  in  his  divine 

perfon 

'     1  Tim.  iii.  16.  f   John  i.  4. 


Covenant  of  Grace.  tcx) 

Perfon.     His  two  diftinft  natures  make  but  one  per- 
fon;   as  but  one  perfon,  God-man^  he  always  a< 
and  ipoke  of  himielf  *. 

§  II.  This  incarnation  of  the  eternal  Son  was  ab- 
folutely  necefTary,  for  his  fulfilling  the  condition  of 

the  Covenant  of  Grace. lie  had  engaged  to  be  a 

facrificing  Iligh-prieft,  ordained  for  men  ;  and  he 
could  not  be  lb,  but  as  taken  from  among  men  |, — in 
his  becoming  a  man.  He  had  engaged  to  put  away 
Jin  by  the  fieri fice  of  himfclf  \  ;  and  this  he  could  not 
do,  but  as  having  a  human  nature  in  which  to  be 
facrificed.  And  he  had  engaged  to  oiler  this  facrifice* 
as  becoming  obedic?it  unto  death  ||  ;  which  he  could 
not  be,  but  as  having  a  human  nature  in  which  to 
obey.  Such  was  the  indifpenfable  neceffity  which 
had  been  mo  ft  gracioufly  laid  upon  him,  and  acqui- 
efced  in  by  him,  from  all  eternity  ;  to  become  one 
of  the  people,  the  Son  of  man  i  His  delights  with  the 
fons  of  men,  engaging  him  to  become  their  Kinfman- 
redeemer. 

§  III.  The  incarnation  of  the  eternal  Son,  was 
according  to  what  had  been  forefhown  of  him  under 
the  Old-Teftament  ftate.  He  had  feveral  times  made 
himfelf  vifible,  in  the  appearance  of  a  man  ;  as  a 
prelude  to  his  aiiuming  the  reality  of  manhood  in 
due  time.  He  had  been  prophetically  fet  forth  as  a 
child  born  unto  us,  a  fon  given  unto  us;  when,  at  the 
fame  time,  the  mighty  God  §.  The  continuance  of 
the  jewifh  Hate  had  beenlecured  againft  all  enemies, 
till  the  accomplifhment  of  the  proniife  ;  Behold^  a 
virgin  jhall  conceive,  and  bear  a  fon,  and  fall  call 
his  name  Immanuel, — God  with   us  **.     And  the 

fword 

*   Part  I.  Chap.  II.   Sift.  I.   §  T.   <  ■  t   Hcb-  v.  r. 

tHcb.ix.  26.      IIPhU.ii.fi.     i  Ife.ix.6,      ■Mta.vn.  1, 


2o6  A  View  of  the 


fword 
time 


i  of  jufl'ce  was  to   awake  againft  him  in  due 
;  again ft  him  as  the  man,  the  Lord's  Fellow  *. 


§  IV.  This  incarnation  was  verified  in  the  very 
time  which  had  been  let  for  it,  and  the  very  fitteft 
time:  When  the  fulnefs  of  the  time  was  come,  Godfent 
forth  his  Son  made  of  a  woman,  made  under  the  law ; 
to  redeem  them  that  were  under  the  law  f .  This  was 
the  great  event  of  which  an  angei  gave  atTurance  to 
his  virgin-mother:  The  Holy  Ghojl  /hall  come  upon 
theei  and  the  power  of  the  Higheji  Jhatl  overjhadna 
thee;  therefore  that  holy  thins  which  jhatl  be  bom  of 
thee,  Jhatl  be  called  the  Son  of  God  J.  Sdch  is  the  ac- 
count which  God  is  giving  to  us,  concerning  his  Son 
J  ejus  Ghriji  our  Lord  ;  which  was  made  of  the  feed  of 
David  according  to  the  flejh,  and  declared  to  be  the 
Son  of  God  with  power  ||.  lie  accordingly  bears  this 
(landing  character,  the  man  Ghriji  Jefus :  He  is  as 
truly  man  as  he  is  God,  God-man  ;  in  two  diftincl; 
natures  and  one  perfon  for  ever* 

§  V.  The  human  nature  was  afiumed  by  him,  in 
a  ftate  of  perfeel  holinefs :  For  fuch  an  High-priefi 
became  us  ;  who  is  holy,  harmlefs,  umdefiled,  feparate 
from  finners  §.  His  human  nature  defcended  from  the 
fir  ft  man,  not  by  ordinary  but  extraordinary  genera- 
tion ;  wherefore  it  had  no  concern  in  the  firtt  man's 
covenant-headfliip,  and  could  be  under  no  natural 
imputation  of  the  guilt  of  his  firft  fin,  For  the  fame 
reafon,  his  human  nature  derived  no  corruption  from 
the  firft  man  ;  it  was  abiblutely  holy,  in  the  concep- 
tion thereof. And  this  original  holinefs  of  Jefus 

Chrift,  as  to  the  ftate  of  his  perfon  in  manhood,  was 
of  a  public  nature;  it  belonged  to  him  in  a  public 
capacity,  as   a  covenant-head :  For  he  did  not,  he 

could 

*  Zech.  xiii.  7.  f  Gal;  iv.  4.   5.  %  Luke  i.  3$. 

•]    Rom.  i.  3.   4.  §   Heb.  vii.  26. 


Covenant  of  Grace.  >j 

could  not  bear  any  private  character  in  his  incarna- 
tion. He  therefore  prefented  his  holy  human  nature 
to  the  law  of  the  Covenant  of  Works,  in  the  name 
and  place  of  his  people  ;  as  a  full  anfwer  to  the  de- 
mand which  that  law  had  upon  them,  for  holinefs 
of  nature  as  well  as  of  life,  A  fulfilling  of  the  righ* 
teoufnefs  of  that  law,  in  active  obedience,  could  only 
proceed  from  a  perfect  holinefs  of  nature  :  And  his 
engagement  to  fulfil  that  righteoufnefs  for  his  peo- 
ple, could  be  admitted  of, — only  upon  his  dating 
himfelf  in  their  name  and  place,  as  of  a  perfect  per- 
ianal conformity  to  the  law  in  their  nature. 

Art.  II.  Of  the  Service  of  Jcfus  Chri/l. 

§  I.  Jefus  Chrifl  was  made  under  the  law  *  ;  ac- 
cording to  that  form  of  it  as  a  Covenant  of  Works, 
in  which  all  men  are  naturally  fubje&ed  to  its  abfo- 
lute  dominion :  But  he  was  made  i'o,  by  a  gracious 
and  fupernatural  conftitution.  He  was,  in  a  mod 
diftinguifhed  fenfe,  the  Father's  fervant  under  that 
law;  and  the  Father  acknowledged  him  to  be,  in  a 
fupereminent  manner,  his  righteous  Servant  f.  He 
had  to  fay  to  the  Father,  in  the  fulled  fenfe  of  the 
words, — -/ delight  to  do  thy  will,  0  my  God;  yea,  thy 
law  is  within  my  heart  \  :  And  this  perfect  holinefs 
of  his  nature,  did  iflue  in  a  perfect  holinefs  of  life. 
He  lived  in  a  private  manner,  about  thirty  years ;  and 
then  about  three  years  and  an  half  in  a  public  mini- 
(try:  During  all  which  time,  he  was  harmlefs  and 
unde filed ;  he  did  no  Jin,  neither  was  guile  fund  in  his 
mouth  ||.  On  the  contrary,  he  had  this  true  and  no- 
ble account  to  give  of  himfelf, — My  meat  it  to  do  the 
will  of  him  that  fent  me9  and  to  finijh  his  work  ;  I  do 
always  thofe  things  that  pleafe  him:  And  he  defied 
his  mod  malicious  enemies,  to  convince  him  of 

A  a  He 

*  Gal.  iv.  4.     f  If*,  xlii.  1. ;  lii.  13.  ;  jiii.  II.     %  P&l.  «L  8. 

1|    1  Pet.  i'i.  22.  §   John  iv.  34.  ;  viii.  29,  46. 


202  A  View  of  the 

He  never  offended  in  one  point,  by  way  of  commif- 
ilon  or  omiilion,  through  all  his  courfe. 

This  man,  whofe  name  is  Wondtrful,  is  the  only 
man  who  ever  fpent  a  life  on  earth  in  a  perfect  con- 
formity to  the  law;  which  he  did,  from  his  being 
not  a  mere  man.  And  he  made  mod  ftriking  difplays 
of  his  Godhead,  amid  ft  all  the  meannefs  of  his  ap- 
pearance in  going  through  his  fervice;  by  the  doc- 
trines which  he  taught,  as  well  as  by  the  many  mi- 
racles which  he  wrought.  The  generality  of  thofe 
among  whom  he  then  converfed  had  no  apprehenfion, 
and  his  difciples  had  but  a  very  faint  apprehenfion* 
of  who  he  really  was :  Yet  he  was  all  along  the  fame 
perfon  that  he  afterwards  appeared  to  be.  There 
would  have  been  nothing  beyond  the  truth,  when 
pointing  him  out  through  the  courfe  of  his  humilia- 
tion and  on  the  crofs,  had  it  been  then  faid ;  There 

is  God  in  our  nature! -One  who  is  the  image  of  the 

invifible  God,  the  fir  ft -born  of  every  creature :  For  by 
him  were  all  things  created  that  are  in  heaven,  and  that 
are  in  earth,  viftble  and  invifible ;  whether  they  be 
thrones,  or  dominions,  or  principalities,  or  powers :  All 
things  were  created  by  him,  and  for  him:  And  he  is  be- 
fore all  things,  and  by  him  all  things  confift  *.  What 
a  wonderful  Perfon,  come  dewn  into  a  mod  abafed' 
date  of  fervice  and  fuffering  1  At  the  very  time  when 
he  hid  not  his  face  from  Jha?ne  and  f pitting,  he  had  to 
fay  ;  at  my  rebuke  I  dry  tip  the  fea,  I  make  the  rivers  a 
wildernefs ;  I  clothe  the  heavens  with  blacknefs,  and  I 
make  fackcloth  their  covering  |. 

§  II.  The  fervice  performed  by  Jefus  Chrift  under 
the  law,  is  of  a  public  nature  :  It  was  performed  by 
him  as  a  Surety-pried  for  his  people ;  as  the  Plead 
of  the  New  Covenant.  Having  taken  their  nature 
into  his  own  perfon,  he  had  their  name  put  upon 

him; 

*  Col.  i.  15,  16,  17.  I  Ifa.  1.  2,  3,  f. 


Covenant  of  Crack.  k>j 

him  ;  dating  him  in  their  place,  with  regard  to  that 
fervice :  For  the  Father  faid  to  him,    Thou  art  wv 

fervant,  0  Ifrael,  in  whom  I  will  be  glorified*.  He 
was  engaged  by  the  Covenant  of  Grace  to  repair  the 
breach  of  the  Covenant  of  Works,  in  the  name  and 
place  of  his  people  ;  to  fulfil  all  the  righteoufnefs 
of  it  for  them,  as  their  new  ground  of  title  to  eter- 
nal life.  He  was  accordingly  lent,  to  bring  in  ever- 
lafling  righteoufnefs  f  ;  by  a  complete  fervice  in  their 
(lead,  under  the  law  of  that  Covenant:  To  work  out 
this  righteoufnefs  for  being  made  theirs^  in  a  iree  gift 
of  it  unto  them  J.  And,  by  that  fervice,  he  actually 
became  the  end  of  the  law  for  righteoufnefs ;  to  every 
one  that  believeth  ||.  The  righteoufnefs  of  his  life,  is 
that  robs  of  righteoufnefs  with  which  they  are  covered 
in  their  juftification  §. 

It  is  not  merely  the  fufferings,  the  death,  the 
blood  of  Ghrift, — that  a  guilty  finner  mud  depend 
upon,  for  juftification  before  God.  This  fatisfaclory 
exercife  of  his  priefthood  is  the  ground  of  delive- 
rance from  the  penalty  or  curfe  of  the  law  ;  the 
ground  of  pardon  as  to  all  bypaft  breaches  of  it, 
original  and  aclual.  But  this  alone  would  leave^ 
the  finner  (till  under  the  law  of  the  Covenant  of 
Works,  for  the  time  to  come  ;  and  new  breaches 
of  it  would  bring  him  again  into  condemnation, 
making  him  liable  as  formerly  to  eternal  death. — It  i^ 
therefore  neceflfary  likewife,  that  the  perlbn  have  a 
righteoufnefs  of  full  and  final  conformity  to  the  pre- 
ceptive part  of  the  Covenant  of  Works ;  upon  which 
he  may  be  delivered  from  all  fubjc&ion  to  that  law 
as  a  Covenant,  for  the  time  to  come  :  Never  to  have 
any  more  concern  with  it  as  a  Covenant-law;  requir- 
ing perfed  obedience  for  life,  and  curfing  for  eve- 
ry difobedience.      Such  a  righteoufnefs  the  perfon 

mull: 

*  Ifa.  xllx.  3.  t  Dan.ix.  24.  *  Ifa.  Uf.  r?' 

Rom.  v.  17.  II   Horn.  x.  4.  §  V-U*.  ">■ 


304  A  View  of  the 

muft  have,  meritorious  of  eternal  glory;  and  of 
grace,  for  enabling  him  to  live  in  an  acceptable  con- 
formity  to  the  law  as  a  rule  of  life.  And  this  is 
the  righteoufnefs  of  Chrift's  complete  fervice,  under 
the  law  of  the  Covenant  of  Works.  As  by  the  fa- 
ihfaclory  righteoufnefs  in  the  death  of  Chrift,  we  ob- 
tain deliverance  from  condemnation  to  eternal  death 
in  hell  ;  fo,  by  the  meritorious  righteoufnefs  in  the 
life  of  Chrift,  we  obtain  a  title  to  eternal  life  in  hea- 
ven :  And  all  this  is  but  one  indivifible  righteouf- 
nefs ;  to  be  depended  upon  for  one  indivifible  falva- 
tion,  from  hell  to  heaven. 

§  III.  The  fervice  performed  by  Jefus  Chrift  un-, 
der  the  law,  was  wholly  of  a  public  nature  ;  wholly 
for  his  people,  no  way  for  himfelf. 

It  has  been  faid, — that  "  the  human  nature  of 
"  Chrift,  being  a  creature,  owed  obedience  to  God 
"  in  virtue  of  its  creation :"  That  cc  obedience  to 
"  the  natural  law  was  due  by  the  man  Chrift,  by  a 
"  natural  tie  :"  That  "  Chriit  was  indeed  a  crea- 
cc  ture,  but  holy;  under  the  Covenant  of  Works  for 
"  himfelf:"  And  "  that  Chrift  is  under  the  law,  as. 
"  a  rule  of  holinefs,  for  ever." 

However  good  and  great  the  men  were  who  have 
(tumbled  into  this  doctrine,  from  not  examining  the 
real  import  and  neceffary  confequences  of  it ;  yet 
the  doclrine  itfelf  is  quite  infufrerable. — No  doubt, 
a  human  perfon  owes  obedience  to  God  in  virtue  of 
its  creation  ;  obedience  to  the  natural  law  is  incum- 
bent upon  every  human  perfon,  by  a  natural  tie. 
But  the  human  nature  of  Chrift  was  not  a  perfon; 
it  had  never  any  diftinct  exiftence  as  a  rational  a- 
gent ;  it  never  could  have  any  agency,  but  as  fub- 
fifting  in  the  perfon  of  the  eternal  Son.  A  human 
nature,  not  conftituting  a  perfon^  was  an  object  al- 
together fupcrnatural ;  and  could  not  be  an  object 

pf 


Covenant  of  Grace*  »oj 

of  any  natural  tie,  according  to  any  principle 
either  reafon  or  revelation.  The  man  Chrift, 
perfon  God-man,  was  gracioufiy  conftituted  an  object 
of  the  moral  law ;  but  his  human  nature  could  not 
be  fo  :  For  it  was  not,  in  and  by  itfelf,  a  moral  a- 
gent  ;  it  had  no  capacity,  diftinct  from  the  perfon 
of  the  eternal  Son,  of  either  obligation  or  obedi- 
ence. The  law's  natural  claim  is  neccffarily  confin- 
ed to  human  perfons,  who  alone  are  its  natural  ob- 
jects, juftifying  or  condemning  of  a  human  nature ■, 
which  is  not  a  perfonal  agent,  and  fo  not  an  object 
of  legal  claim, — is  even  a  matter  of  grofs  abfurdity. 

Moreover,  if  Chrift  obeyed  the  law  in  a  private 
character,  as  under  the  Covenant  of  Works  for 
himfelf;  then  his  active  obedience  muft  have  been 
either  wholly,  or  but  partly  of  that  nature.  If  whol- 
ly fo,  if  he  fulfilled  the  righteoufnefs  of  the  law  only 
for  himfelf;  then  the  doctrine  of  his  Surety-righte- 
oufneis  for  his  people,  in  the  courfe  of  his  active 
obedience,  comes  to  be  abolifhed. — If  it  be  faid, 
that  his  obeying  of  the  law  was  but  partly  for  him- 
felf,  then  a  march  ought  to  be  fixed  between  his 
private  and  public  obedience  ;  which  yet  is  impof- 
fible.  If  he  had  any  obedience  to  yield  for  himfelf, 
he  muft  have  had  all  his  obedience  to  yield  for  him- 
felf; becaufe  the  law  of  the  Covenant  of  Works,  if 
it  had  any  fuch  claim  upon  him,  could  claim  no- 
thing fhort  of  perfection.  And  fo  (till,  the  doctrine 
of  his  Surety-righteoufnefs,  in  his  active  obedience, 
comes  to  be  quite  abolifhed  ;  that  obedience  which 
he  yielded  would  be  excluded  from  all  concern  in 
the  ground  of  our  juftification. 

And  the  confequence  goes  ftill  deeper.  For,  it 
Chrift  owed  perfect  obedience  for  himfelf;  then  all 
his  holy  fubmiflion  to  providential  difpenfations  con- 
cerning him, — to  forrows  and  griefs,  trials,  fuffer- 
ings  and  death  ;    all  this  muft  have  belonged  to  his 

perfect 


2o6  A  View  of  the 

perfect  obedience  for  himfelf,  for  it  could  not  other? 
wife  have  been  perfect :  And  fo,  nothing  would  be 
left  for  us  but  mere  example ',-^-in  both  the  life  and 
death  of  Chrift  ;  no  ground  at  all  for  our  juftifica- 
tion,  and  consequently  no  falvation. 

It  is  likewife  a  mocking  tenet, — that  u  Chrift  is 
C£  under  the  law,  as  a  rule  of  holinefs,  for  ever." 
His  human  nature,  as  fuch,  was  never  under  it  ; 
either  as  a  Covenant-law,  or  as  a  rule  of  holinefs. 
His  perfon,  God-man  was  under  it  for  his  people,  as  a 
Covenant-law  ;  which  he  ceafed  to  be  in  his  death : 
And  feeing  his  perfon,  in  his  exalted  Hate,  is  infinite- 
ly high  above  all  law ;  it  is  moll  abfurd  to  reprefent 
his  human  nature,  in  that  ftate,  as  under  any  law, — 
while  that  nature,  as  fuch,  could  never  be  under  any. 

The  fum  of  all  is, — That  Chrift  performed  a  fer- 
vice  under  the  law,  no  way  in  a  private,  but  wholly 
in  a  public  character  ;  no  way  for  himfelf,  but  whol- 
ly for  his  people  :  And  fo  his  whole  righteoufnefs,  in 
that  fervice,  belongs  to  the  ground  of  their  juftifi- 
cation. — The  doctrine  here  taught,  as  it  is  certainly 
true,  is  of  the  greatefl  importance  to  the  honour  of 
Chrift  and  the  faith  of  Chriftians  ;  fo  that  one  can- 
not well  maintain  it  in  too  firm  a  tone. 

Art.  III.  Of  the  Sufferings  ofjefus  Chrijl. 

§.  I.  The  exercife  of  Chrift's  priefthood,  though 

comprehending  his  fervice,  did  lie  peculiarly  in  his 

fufferings  :.   For,  in  this  fatisfaclory  exercife  of  it,  he 

was   moft   directly  the  Antitype  of  the  facrificing 

priefts  and  facrifices  under  the  law. 

It  is  alfo  to  be  confidered, — that  the* fatisfaclory 
exercife  of  his  priefthood  was  previous  and  funda- 
mental, in  the  order  of  nature,  to  the  meritorious  ex- 
ercife of  it.  For  the  bleflings  of  life  could  not  be 
beftowed  upon  his  people  as  curfed,  or  as  judicially 

dead 


Covenant  of  Grace:.  207 

dead  under  the  curfe  of  the  law  :  The  purchafe  of 
thefe  bleflings  for  them  by  his  fervice,  did  therefore 
fuppofe  a  relief  for  them  from  the  fentence  of  the 
law-curfe,  by  his  fufferings ;  that  they  might  be  fav- 
ed  from  fin,  as  faved  from  wrath.  At  the  fame  time, 
his  meriiori-ous  fervice  muft  be  confidered  as  running 
through  all  his  f athf actor y  fufferings ;  though  thefe 
be  diilind,  they  cannot  be  divided.  For  his  fuffer- 
ings could  not  be  fatisfactory  as  merely  penal,  or 
without  being  likewife  obediential;  and  he  became  obe- 
dient unto  death  * :  So  that  all  his  penal  fufferings, 
confidered  as  obediential,  did  belong  to  his  meritorious 
fervice. 

§  TI.  The  fufferings  of  Chrifl:  were  mofr.  juft,  as 
they  were  tox  fins.  He  was,  in  himfelf,  without  fin : 
But  he  hath  once  fuffered  for  fins,  the  jufi  for  the  un- 
jufl  |.  He  had  all  the  fins  of  all  his  people  made  his 
fins,  by  imputation.  They  have  therefore  to  fay  con- 
cerning him,  His  ownfelf  bare  our  fins  in  his  own  body 
on  the  tree:  The  Lord  hath  laid  on  him  the  iniquity  of 
us  all :  Surely  he  hath  born  our  griefs  and  carried  our 
forrows  ;  he  ivas  wounded  for  our  tranfgreffions,  he  was 
bruifed  for  our  iniquities  : — All  this  they  have  to  fay 
concerning  him  \  as  the  Lord  hath  faid,  For  the 
tranfgreffion  of  my  people  was  he  flricken  J.  They  have 
likewife  to  fay, — He  hath  made  him  to  be  fin  for  us, 
who  knew  no  fin;  that  we  might  be  made  the  rlghteouf- 
nefs  of  God  in  him  ||  :  We  are  made  perfectly  righte- 
ous before  God  in  him,  by  the  imputation  of  his 
righteoufnefs  to  us  5  from  his  having  been  made  per- 
fectly fmful  for  us,  by  the  imputation  of  our  fin  to 
him. 

He  could  not  fuffer/cr  them,  in  their  place, — bur 
as  fuffering/tfr  their  fins9  on  that  account.    All  their 

fins 

*  Phil.  ii.  8.  f   1  Pet.  Hi.  18.  t   «  Pet.  ii.  24  ; 

Ifa.  lui.  4;  5,  6,  ?.  ||   iCcr.  v.  21. 


2o8  A  View  of  the 

fins  were  judicially  imputed  to  him  in  refpect  of  guilty 
or  of  punifhablenefs  for  the  fame :  He  was  charged 
with  all  their  guilt,  unto  a  fuffering  of  all  the  wrath 
and  curfe  of  God  due  to  them  for  fin ;  as  he  flood 
in  their  nature,  and  in  their  place*  under  the  law. 
— It  doth  not  confift  with  common  fenfe,  to  fpeak 
of  imputing  the  punijhment  of  their  fin  to  him  :  For 
punifnrnent  cannot  be  a  matter  of  imputation,  it  is 
only  a  matter  of  infliction  ;  and  it  mult  iuppofe  guil- 
tinefs.  But  all  their  fin,  as  to  guiitinefs  or  defert  of 
punifhment,  was  really  imputed  to  him ;  fo  that  this 
was  the  true  and  juft  reafon  of  ail  his  fufferings. 

§  III.  The  fufferings  of  Chrift  did  run  through  all 
his  fervice  ;  afi  the  courfe  of  his  life  in  this  world. — • 
He  fuffered  at  his  birth  in  a  manger,  there  being  no 
room  for  him  in  the  inn.  He  had  to  be  foon  carried 
away  by  flight,  from  the  cruelty  of  Herod  feeking 
his  life.  He  was  tempted  by  the  devil,  through  a 
fad  of  forty  days  in  the  wildernefs. — He  was  all  a-  f 
long  a  man  of  for  rows  and  acquainted  with  grief  \  de- 
ep fed  and  rejected  of  men.  And  it  was  a  matter  of 
inparalleled  fuffering, — for  fuch  a  wonderful  Perfon 
to  live  among  men  on  earth,  in  the  form  of  a  fer- 
vant. 

But  his  fufferings  came  to  their  greateft  height,  at 
the  clofe  of  his  miniftry. — He  fuffered  in  the  garden, 
the  night  before  his  death :  As  he  there  began  to  be 
amazed,  and  to  be  very  heavy;  faying,— My  foul  is 
exceeding  for  rowful  even  unto  death  i  And  being  in  a- 
gony — his  fweat  was  as  it  were  great  drops  of  blood, 
falling  down  to  the  ground.  After  being  apprehend- 
ed in  the  garden,  he  was  brought  into  the  high- 
prieft's  houfe ;  where  the  men  that  held  him  mocked 
him,  and  fmote  him  :  And  when  they  had  blindfolded 
him,  they  ftruck  him  on  the  face  :  Some  did  f pit  in  his 
face,  and  buffeted  him  y  and  otbcn  fmote  him  with  the 

palfns 


Covenant  6/ Grace.  ^QQ 

palms  of  their  bunds,  lie  was  then  brought  to  flan  J 
as  a  criminal,  before  a  heathen  judge  ;  when  lie  fur- 
ther endured  moit  cruel  mockings  :  He  was  fcourged^ 
had  a  crown  cf  thorns  put  upon  bis  bead9  was  /pit  upon, 
fm'Uten  on  the  head;  and  crucified,  betwixt  two  mal-j- 
faclors. — This  extraordinary  courie  of  fufiering  by 
fuch  an  extraordinary  Perfon,  is  let  forth  at  large  in 
the  books  of  the  Evangelilts ;  and  fuch  as  are  ordi- 
narily acquainted  with  thefe,  will  need  no  particular 
references. 

§  IV.  It  was  neceflary  that  the  fufferings  of  Chrid 
fhould  be  unto  death.  This  was  the  penalty  of  the 
broken  law,  under  which  he  was  made.  From  the 
infallibility  of  the  glorious  Undertaker,  the  Covej 
nant  of  Grace  could  have  no  penalty  annexed  to  it  in 
cafe  of  failure:  But  the  penalty  annexed  to  the  Co- 
venant of  Works  was  engrofled  in  the  Covenant  of 
Grace  ;  to  be  executed  upon  Chrid,  as  an  ellential 
part  of  the  condition  of  this  Covenant.  And  that 
penalty  he  had  to  undergo  in  ail  its  extent,  as  to  the 
matter  of  the  thing.  Spiritual  death,  which  is  fin  as 
well  as  punimment,  was  not  competent  to  him  :  And 
any  eft  eel:  of  the  penalty,  in  that  point,  was  fully  an- 
ticipated by  the  perfect  holinels  of  his  human  na- 
ture. Bodily  death  was  competent  to  him,  and  un- 
dergone by  him;  in  diiiblving  the  union  betwixt  his 
human  foul  and  body,  though  not  betwixt  his  hu- 
man and  divine  natures.  That  eternal  death,  which 
all  mankind  are  naturally  fubje&ed  unto,  derives  its 
eternity  from  their  finite  natures;  as  the  curfe  of  the 
law  can  never  have  a  finifhed  effect  upon  them:  But 
it  got  a  full  effect  upon  Chrift  in  his  death,  from  his 
infinite  capacity  for  bearing  it;  that  curfe  was  ex- 
haufted  upon  him,  io  that  he  got  through  it  on  the 
crofs. 

And  his  obedience  could  not  be  finHhed,  but  as  it 
B  b  came 


2io  A  View  of  the 

came  to  iffuein  his  fubmitting  to  all  the  death  which 
could  be  inflicted  upon  him  according  to  the  law- 
curfe.  Without  this,  all  his  previous  obedience 
mufl  have  gone  for  nothing;  as  to  any  faving  bene- 
fit for  finners.  He  faid, — Except  a  corn  of  wheat  fall 
into  the  ground  and  die -,  it  abide th  (done  ;  but  if  it  die, 
it  bringeih  forth  much  fruit; — and  I,  if  I  be  lifted  uf> 
from  the  earthy  will  draw  all  men  unto  me  *  :  By  whicii 
he  intimated  the  abfolute  neceffity  of  his  death,  as 
lifted  up  on  the  crofs ;  in  order  to  his  having  a  fpi- 
ritual  feed  of  a  faved  people,  among  finners  of  all 
forts.  His  obedience  as  unto  death,  and  only  as 
brought  to  this  iflue,  was  to  be  a  fuificient  ground 
tor  the  deliverance  of  his  people  from  condemnation; 
and  meritorious  of  grace  for  their  fan&ification,  un- 
to eternal  life. 

§  V.  The  fufferings  of  Chrifl  were  carried  to  the 
uttermoft  extremity  of  diftrefsful  pain  ;  infinitely  be- 
yond that  of  any  other  fufferings  in  this  world,  and 
even  of  any  that  can  take  place  in  hell  through  all 
eternity. — Such  of  them  as  were  inflicted  on  his  bo- 
dy by  Jews  and  Romans,  under  the  influence  of 
Satan,  were  fmgularly  great ;  yet  by  far  the  fmallefl 
par?  of  his  fufferings.  Thefe  did  principally  confift 
in  the  agonies  of  his  foul :  When  he  began  to  be 
amazed  and  exceeding  forrowful,  in  a  profufe  and 
bloody  fvveat ;  reprefenting  in  mod  earneft  prayer, 
once  aiid  again,  and  a  third  time,  the  finlefs  horror 
of  his  human  nature — at  the  cup  which  the  Father 
had  given  him  to  drink.  All  the  waves  and  billows 
of  divine  vengeance  were  then  going  over  him,  and 
fully  penetrated  his  foul  :  He  then  drank  out  the 
whole  contents  of  that  cup  of  wrath  which  was  put 
into  his  hand.  The  painful  effect  which  the  law- 
curie  had  then  upon  Chrift ;  is  no  way  imaginary ; 

it 

*  Julia  xiL  241  z2- 


Covenant  of  Works.  2  1 1 

(It,  was  infinitely  more  real  than  the  torments  of 
wicked  men  and  devils  in  hell  :  Becaufc  that  effeQ 
was  infinitely  complete  on  him,  but  never  can  be  fo 
on  them.  There  is  indeed  an  overwhelming  my  (lo- 
ry in  this  cafe  :  That  the  only  begotten  and  beloved 
Son  of  God,  dill  continuing  fuch,  could  have  Cof- 
fered in  this  manner;  that  he  could,  in  his  huma- 
nity, have  undergone  the  fulled  efficacy  of  God's 
wrath  and  curfe.  But  fuch  was  really  the  cafe  ;  no- 
thing was  abated  to  him,  of  the  punimment  which 
all  the  fins  of  his  people  deferved  :  He  was  made  a 
curfe  for  them,  moll  curfed  in  their  place  ;  and  it 
pleafed  the  Lord  to  bruife  him,  he  Lath  put  him  U 
grief*.  He  was  made  to  cry  out  upon  the  crofs,—- 
My  God,  my  God,  why  hafl  thou  forfaken  me  f  ?  Such 
was  the  efficacy  and  fenfe  of  divine  wrath  in  his  foul, 
that  he  had  to  fay, — ■/  am  poured  out  like  water,  and 
all  my  bones  are  out  of  joint ;  my  heart  is  like  wax,  it  is 
melted  in  the  mtdfl  of  my  bowels  J.  Here  indeed  was 
the  highefl  difplay  of  the  infinite  evil,  the  exceeding 
fmfulnefs  of  fin  :  and  of  the  mod  dreadful  but  nc- 
cefiary  claims  of  divine  judice  on  every  finner  !  The 
mod  realizing  apprehenfions  of  hell  can  give  no  fuch 
view  of  this  matter,  as  is  to  be  had  in  meditation  11- 
pon  the  crofs  of  Chrid. 

§  VI.  The  fufferings  of  Chrid  were  of  an  official 
nature ;  fo  that,  through  the  whole  of  them,  he 
proceeded  with  gracious  aclivity.  He  indeed  appear- 
ed to  be  pajfivc,  in  what  he  fuffered  from  the  wick- 
ed hands  of  his  enemies  ;  but  he  was  fo,  no  other- 
wife  than  as  he  was  pleafed  to  give  himfelf  over  to 
their  will.  He  was  under  no  neceility  from  them, 
for  doing  fo  :  He  could  have  delivered  himfelf  from 
them,  even  in  their  utter  dedru&ion,  by  a  powerful 

word 

*  Gal.  in.  13.;     Pfal.  llu*.  If>.  +  Matth.  ufrii.  4* 

\  Pfal.  xxii.  14. 


ai2  A  View  of  the 

word.  Nothing  could  be  faid  in  more  fimple  and 
mild  terms,  than  the  account  which  he  gave  to  thofe 
who  came  for  apprehending  him, — that  he  was  the 
perfon  whom  they  fought:  But  his  word  was  with 
fuch  power,  that  they  immediately  went  backward,  and 
fell  to  the  ground*.  Nor  could  they  have  rifen  up, 
nor  could  any  thing  that  followed  have  been  got 
done  againfl  him ;  had  he  not  been  pleafed  to  make 
no  farther  refinance,  than  in  giving  fuch  a  linking 
evidence  of  what  he  could  do.  His  own  power  was 
fufficient  for  crufhing  all  his  enemies  at  once:  And 
he  likewife  had  legions  cf  angels  at  his  command  j-. 

But,  as  he  had  been  exercifmg  his  priefthood 
through  all  the  courfe  of  his  fufferings;  he  was  then 
come  forward  to  his  principal  work  in  that  office :  He 
had  appeared  to  put  away  fin  by  thefaerif.ee  ofhimfelf\ ;. 
which  be  did,  in  a  voluntary  laying  down  of  his  life. 
It  was  of  neceflity,  that  this  great  High  prfefl  mould 
have  fomewhat  to  offer  :  And  no  other  offering  could 
fuit  either  his  dignity  or  defign,  but  that  of  himfelf;. 
he  hath  given  himfelf  for  us,  an  offering  and  a  facri- 
f,  e  to  God,  for  a  fweet  fuelling  favour  \.  And  thi$ 
official  woik  he  carried  on,  tin  he*  actively  %av'€  Up 
the  ghofl :  When  he  had  faid,  It  is  finijhed%  ;  the 
whole  effect  of  the  law-curfe  on  him  was  fmifhed, 
and  the  whole  of  his  work  on  earth  as  a  facrificing 
High-prieft. 

§  VII,  The  fufferings  of  Chrifl  were  of  a  propitia- 
tory nature.  He  therein  became  the  propitiation  for 
our  fins;  officiating  as  our  High-prieft," in  offering 
himfelf  without  fpoi  to  God:  And  he  thus  made  a  per- 
fect atonement  for  all  the  fins  of  all  his  people;  put- 
ting away  all  then :jn  by  the  facrijlce  of  himfelf*"". 

This 

*  John  xviii.  6.  +  Matth.  xxvi.  53.  J   Heb.  ix.  26. 

||    Eph.  v.  2.  §  John  xix.  30.  **    1  John  ii.  2.; 

Heb.  ix.  14,  26. 


Covenant  of  Grace.  21  j 

This  one  facrifice  was  fo  perfecT,  that  there  was  no 
room  for  repeating  it ;  and  fo,  He  thereupon  foi 
fat  down  on  the  right  hand  of  God  *.  In  this  manner, 
he  accomplished  the  whole  defign  upon  which  he  ha  I 
been  fent  into  an  eftate  of  humiliation  :  Tofnijh  the 
iranfgrcjfon  and  to  make  an  end  of  fins,  as  to  all  the 
guilt  thereof  which  he  found  his  people  lying  under; 
and  to  wake  reconciliation  for  iniquity,  and  to  br'u  g  in 
everlafling  righteoifnefs  j-.  His  people  have  therefore 
to  fay, — Chrifi  hath  redeemed  us  from  the  curfe  of  the 
law,  being  made  a  curfe  fcr  us  :  By  his  own  blood  he 
entered  in  once  into  the  holy  place,  having  obtained  eter- 
nal redemption  for  us  :  And  this  is  the  name  whereby 
he  Jh all  be  called,  The  Lord  our  Righteousness  f, 
That  exercife  of  the  prieflhood  of  Chrifi  which  has 
new  been  confidered,  was  a  full  accomplishment  of 
his  undertaking;  as  to  the  whole  condition  of  the  Co- 
venant of  Grace,  infinitely  fatisfa&ory  and  merito- 
rious :  Moil  juftly  then  he  faid  to  the  Father,  with 
regard  to  both  his  fervice  and  f offering ;  I  have  glori- 
fied thee  on  the  earth,  I  have  finijhed  the  work  which 
thou  gavefl  me  to  do  ||.  And  as  this  was  the  mod 
wonderful  of  all  eventg  in  our  world,  it  was  Solem- 
nized in  a  more  wonderful  manner  than  any  other. 
— During  the  time  that  Jefus  was  on  the  crols,  there 
was  darknefs  over  all  the  land',  the  original  properly 
Signifies,  over  all  the  earth  :  A  darknefs  beginning 
at  mid-day,  and  continuing  for  three  hours ;  when 
there  could  be  no  natural  eclipfe  of  the  fun.  And 
behold,  the  vail  of  temple  was  rent  in  twain,  from  the 
top  to  the  bottom  ;  and  the  earth  did  quake,  am 
rocks  rent :  And  the  graves  were  opened;  and  man- 
bodies  of  faints,  which  Jlept,  rof. — Thefe  were  Ul 
ampled  and  finking  miracles  in  the  world  of  nature; 
but  all  as  nothing  to  the  infinitelv  greater  miracle, 

of 

*  Heb.  x.  12.  f  Dau.ix.  24.  |    Gal.  m.  13.J 

Heb.  is.  12.;  Jer,  ixiri.  6.         |!   JotiD  xnl  \. 


1 1 4  A  View  of  the 

of  God-man  then  dying  on  the  crofs:  And  laying  a 
fure  foundation  in  his  own  death,  upon  which  the 
matter  of  the  angelic  fong  at  his  birth  was  to  have  a 
full  and  everlafting  effect;  Glory  to  God  in  the  highefl, 
and  on  earth  peace  ;  good  will  towards  men  ! 

Art.  IV.  Of  the  Entrance  of  Jcfus  Chrifi  into  his 
Glory. 

§  I.  At  an  interview  which  Jefus  had  on  his  re- 
furrection-day  with  two  of  his  difciples,  whom  he 
found  converting  in  much  defpondency  about  his 
fufferings ;  he  hid,-^-Ought  not  Chrifi  to  have  fuf 
fcred  thefe  things,  and  to  enter  into  his  glory  *  ?  A 
neceflity  of  thefe  fufferings  had  been  molt  gracioufly 
laid  upon  him,  and  mo  ft  gracioufly  fubmitted  unto 
by  him,  in  the  eftablifhment  of  the  Covenant  of 
Qrace.  And  there  was  a  neceflity  of  his  thereupon 
entering  into  his  glory.  It  was  nece/fary  from  the 
Father's  engagement  to  him  in  that  Covenant,  not 
only  for  countenancing  him  in  the  courfe  of  his  ferv- 
ing  and  fuifering  work  ;  but  alfo  for  accepting  of 
him,  upon  its  being  finifhed.  And  in  this  accept- 
ance of  him,  there  was  to  be  a  glorifying  of  him  in, 
human  nature  ;  advancing  it  to  a  participation  of 
that  glory,  in  his  perfon,  which  he,  as  the  eternal. 
Son,  had  with  the  Father  before  the  world  was  f  : 
And  in  this,  all  the  promifes  of  the  Covenant,  on, 
behalf  of  his  people,  were  to  have  a  primary  ac«. 
complifhm.ent  on  himfelf. 

Moreover, — -he  affumed  human  nature,  fo  as  it 
could  never  be  laid  aiide  from  a  fubfiftence  in  his 
perfon.  lie  therein  made  himfelf  of  no  reputation, 
hut  this  could  only  be  for  a  time.  Upon  finifhing 
the  work  of  his  humbled  ftate  in  that  nature, — it 
was  absolutely  ncceflary,  from   the    divinity  of  his 

perfon, 

*   Luke  xxiv.  7O.  -j-  John  xvii.  5. 


Co V£ N  ANT    Of  C R  A C  E  .  21  ^ 

perfon,  that  the  glory  of  his  Godhead  fhould  filing 
forth  in  its  full  luftre  through  his  manhood  ;  that  he 
fhould  carry  it  up  in  his  perfon  to  the  throne  of  glo- 
ry above  all  heavens. 

§  II.  His  entering  into  his  glory  began  in  his  R  - 
furreclion  from  the  dead. — His  enemies  knew,  that 
he  had  promifed  to  rife  again  on  the  third  day:  The) 
were  pofitive,   that  he  could  not  do  fo  :  But  they 

fuppofed  that  his  difciples  might  attempt  to  carry  a- 
way  his  body  from  the  fepulchre,  and  give  out  that 
he  had  rifen.  Againlt  this,  they  took  what  they 
reckoned  a  moil:  effectual  precaution  :  A  great  (tone 
having  been  rolled  to  the  door  of  the  fepulchre,  they 
went  and  made  it  fure ;  fealing  the  (lone,  and  fet- 
ting  a  watch. 

But  early  on  the  third  day,  there  was  a  great  earth* 
quake  ;  and  the  angel  of  the  Lord  defcended  from  hca* 
*ven>  and  came  and  rolled  back  the  Jlone  from  the  door, 
and  fat  upon  it :  His  countenance  was  like  lightning, 
and  his  raiment  white  as  f novo:  And for  fear  of  him  the 
keepers  didfoake,  and  became  as  dead  men  *.  Then 
Jefus  arofe,  and  came  out  of  the  fepulchre  ;  divert- 
ing himfelf  of  his  grave  clothes,  and  laying  them 
properly  aiide,— -as  none  could  imagine  to  have  been 
done  by  his  difciples. 

God  the  Father  took  a  judicial  part  in  his  refur- 
redtion ;  determining  that  he  fhould  be  let  at  liber- 
ty :  Whom  God  hath  raijed  up,  having  loofed  the  pains 
of  death-,  becaufe  it  was  riot  pqfftble  (nrom  his  having 
made  full  payment  of  the  debt  for  which  he  had  be- 
come Surety)  that  he  flmdd  be  hoi  Jen  of  it  f .  God 
the  Spirit  took  an  efficacious  part  in  hh  rcfurrettion ; 
making  upon  him,  the  primary  accoroplifliineni  d 
the  promifes  on  behalf  of  his  myftical  body  :  And 
io  he  was  declared  to  be  the   Son  of  Cod  with  fewer, 

f   A£ts  iiv  24. 


i\6  A  View  of  the 

according  to  the  Spirit  of  Holinefs  ;  by  the  refurreclion 
from  the  dead  *. — But,  as  he  had  power  to  lay  down 
his  life,  he  had  power  to  take  it  again ;  And  this  pow- 
er he  had  glorioufly  exercifed ;  as  he  actively  rofe 
again  the  third  day  according  to  the  Scriptures  f . 

§  III.  His  entering  into  his  glory  was  completed, 
by  hhafc  ending  up  on  high  J.  This  he  did,  when  he 
had  continued  forty  days  on  earth  after  his  refurrec- 
tion ;  holding  various  interviews  with  his  difciples : 
He  was  then  taken  up,  he  went  up ;  he  afcended  up 
far  above  all  heavens.  Human  nature,  which  had 
funk  fo  amazingly  low  in  fmfui  men  on  earth,— was 
then  feated,  in  his  perfon,  on  the  right  hand  of  the 
throne  of  the  Majefky  in  the  heavens  ||. 

And  what  a  glorious  welcome  did  he  meet  with  in 
that  nature,  from  God  the  Father;  with  all  the  an- 
gels and  redeemed  in  heaven  !  Then  was  verified 
this  high  matter  of  triumph ;  God  is  gone  up  with  a 
Jhout,  the  Lord  with  the  found  of  a  trumpet  §  !  Then, 
in  the  highefl  fenfe  of  the  words,  were  the  ever  loft- 
ing doors  call  open,  that  the  King  of  Glory  might 
come  in  **  ! — There  were  human  eyes  then  in  hea- 
ven ;  at  lead,  of  Enoch  and  Elias ;  Nor  are  we  to 
fuppofe,  that  there  had  been  only  a  phantom  of  Mo/h 
on  the  mount  of  transfiguration ;  or  that,  as  railed 
up,  he  returned  from  thence  to  the  grave, — anilead 
of  having  his  body  as  well  as  his  foul  taken  up  to 
heaven :  Along  alfo  with  the  refurreclion  of  Chrift, 
many  bodies  of  faints  which  flept  arofe\\;  who  were 
certainly  taken  up  to  heaven.  And  with  what  joy- 
ful tranfport  were  all  thefe  eyes  then  fixed  on  the 
greateft  of  all  wonders,  the  glorified  God-man ;  be- 
holding in  him  the  whole  meritorious  reafon  of  their 

own 

*   Rom.  i.  4.  f  John  X.  18. ;      1  Cor.  xv.  4. 

t  Eph.  iv.  8,  10.  ||   Heb.  viii.  1.       §  Pfal.  xlvii.  5,  6. 

**  Pfal.  xxiv.  7,  10.      ff  Matth.  xxvii.  52,   53. 


Covenant  /Grace.  217 

own  heavenly  ftate, — of  their  not  being  funk 
hell!  How  mud  the  mutual  excitement  have  then 
refounded  in  heaven;  Sing  praifes  to  G*d9Jing  praifes, 
—-jing  praifes  to  our  King,  Jing  praifes  ! 

§  IV.  The  entering  of  Jefus  Chrift  into  his  glory, 
did  partly  belong  to  the  exercife  of  his  kingly  office  } 
as  he  then  went  to  receive  for  himfelf  a  kingdom  ". — 
He  had  exercifed  this  office  in  the  courle  of  his  hum- 
bled eitate,  by  various  acts  of  authority  with  power  ; 
by  calling  out  devils,  and  working  other  miracles. 
He  triumphed  as  a  victorious  King  over  the  god  of 
this  world,  in  his  fait  of  forty  days.  He  fo  triumph- 
ed more  eminently,  over  the  principalities  and  pow- 
ers of  hell,  on  his  crofs;  amid  ft  all  their  apparent  tri- 
umph over  him  f.  Through  death,  he  deitroyed  him 
that  had  the  power  bf death  J;  in  refpect  of  all  right- 
ful dominion  over  thofe  for  whom  he  died.  In  his 
refurrectiori,  he  fo  triumphed  over  death  and  the 
grave :  As  he  laid,— 0  death,  I  will  be  thy  plagues ;  O 
grave,  I  will  be  thy  dejiruclion  ||.  During  forty  days 
that  he  continued  on  earth  after  his  refiirrection, 
he  was  in  a  ftate  of  royal  and  unmolefted  triumph 
over  Satan  ;  upon  the  territory  which  that  wicked 
tempter  had  claimed  as  his  own,  in  the  fa  ft  of  forty- 
days.  And  when  he  a/bended  on  hi^h,  he  led  capti- 
vity cafiive  §  :  Not  only  a  multitude  of  captives,  his 
enemies  of  earth  and  hell;  but  even  the  captivity  of 
his  people,  as  wonderfully  bringing  it  into  the  fer- 
vice  of  his  grace  and  glory. — He  thus  entered  into 
his  glory,  as  a  triumphing  Conqueror;  with  all  the 
flate  and  majefty  which  belonged  to  him  as  the  ting 
of  Glory. 

§  V.  The  entering  of  Jefus  Chrifl  into  his  glory, 
C  c  <^J 

*   LukexJx.  12.  t  Col.".  r$.  J  Heb.il.  I* 

(I   Hof.  xiii.  14.  §  Pfa1,  kvm-  lS- 


2iS  A  View  of  the 

did  peculiarly  belong  to  the  exercife  of  his  prieflly 
office.  His  refurre&ion  belonged  to  it ;  fomehow  as 
the  light  of  the  fun  belongs  to  /the  fun  itfelf.  Ac- 
cording to  the  Scripture-teftimony, — as  he  was  deli- 
vered for  our  offences,  he  was  raifed  again  for  our  juf 
tification  *.  But  his  refurrection  is  no  part  of  his 
juitiiymg  right eau'fnefs  \  it  no  way  belongs  to  the 
ground  of  our  judication.  Yet  the  evidence  of  the 
truth  and  fufficiency  of  that  fatisfaclion  and  righte- 
oufnefs  which  he  fmifhed  upon  the  crofs,  lies  in  his 
having  been  raifed  again. 

The  truth  of  his  refurrection  is  edablifhed  by  many 
infallible  proofs  f .  It  was  fo,  to  the  infallible  know- 
ledge of  his  difciples  ;  and  it  is  (o,  by  their  infallible 
teftimony.  It  was  fo,  by  the  molt  miraculous  pow- 
ers with  which  his  Apo files  were  endued  by  him  as 
become  alive  for  evermore  :  And  it  has  all  along 
been  fo,  by  many  wonderful  evidences  of  his  glori- 
ous life  ;  in  the  Angular  triumphs  of  the  Gofpel,  and 
that  building  of  his  Church  againft  which  the  gates 
of  hell  have  never  been  able  to  prevail. 

And  the  greated  ftrefs  is  laid  upon  the  truth  of  his 
refurrection,  as  to  the  faith  of  Chriftians  concerning 
the  efficacy  of  his  death.  This  teftimony  is  dill  giv- 
en to  them, — If  Chrifl  be  not  rifen,  then  is  our  preach- 
ing  vain;  and  your  faith  is  alfo  vain  ;  If  Chriji  be  not 
raifed,  your  faith  is  vain  ;  ye  are  yet  in  your  fins  J.  He 
was  therefore  raifed,  he  rofe  again, — unto  a  full 
and  (landing  demonstration,  of  his  having  really  fi- 
nifhed  his  fatisfa&ory  and  meritorious  work  upon 
the  crofs  ;  of  his  having  really  put  away  fin  by  the 
facrifce  of  himfelf  And  our  dependence  upon  him 
for  judication,  as  having  died  for  our  fins,  mud  a- 
nfe  from  the  evidence  of  his  having  really  and  fuffi- 
ciently  done  fo;  as  this  lies  in  his  refurre&ion. 

And  he  afcended  up  on  high,  as  our  great  High- 

pried , 

*  Horn.  iv.  25.  f   Ads  i.  3.  %   1  Cor.  xv.  14,  17. 


Covenant  of  Grace. 

pried;  the  Antitype  of  the  high-priefts  under  the 
law.  He  carried  his  own  blood  (as  to  the  virtue 
thereof)  into  the  heavenly  fauctuary,  for  a  continu- 
al prefenting  of  it  before  the  thy.  ikc- 
wiie  prefented  all  the  fpiritual  Ifrael  to  his  1 
upon  his  heart;  and  as  if  having  the  names  of 

all  moil  individually  on  a  breaft-plate. 

entered  into  his  glory,  by  a  combined  exercife  of  his 
prieftly  and  kingly  offices,  to  fit  for  ever  a  Prieft  u- 
pon  his  throne. 

Art.  V.  Of  the  IntercelTion  of  Jefus  Chvifi. 

§  I.  The  particular  truth  of  Chrift's  Intcrccffwn,  is 
comprehended  in  the  general  truth  of  his  Pricflhood. 
— -In  this,  as  well  as  in  his  facyificing  work,  he  was 
the  Antitype  of  the  legal  priefts.  It  certainly  bel< 
ed  to  them,   as  it  did  to  the  prophet  Samuel ',  when 
occafionally  offering  a  facrifice  on  behalf  of  the 
pie,  to  pray  for  them  unto  the  Lord  *  :   And  the  h 
prieft  went  alone  once  every  year  into  the  1. 
all,  not  without  blood,  which  he  offered  for  himfelf  and 
for  the  errors  of  the  people  \;  thereby  making  in 
ceilion  for  himfelf  and  them.     In  al!  this,  they  v 
typical  of  Chrift  as  an  interceding  High-prieft  ;  oiii- 
ciating  for  his  people  in  that  character,  without  any 
need  of  doing  fo  for  himfelf. 

When  God  had  finifhed  his  work,  of  creating  and 
forming  this  woyld,  in  thefpace  of  fix  days ;  hi 
cd  gii  the  feventh  day  from  all  his  work  which  hi 
made  :  He  ceafed  fyom  creating  any  new  forts  ol  fi- 
nite being.    But  he  has,  all  along,  been  mod  al 
tive  unto,  and  mofl:  payticularly  employed  about  the 
world  which  he  made;  it  has  never  been  a  moment 
oat  of  his  eye,  or  out  of  his  hand:  He  is  continually 
preferving  and  governing  all  his  creatures  and  i  I) 

their 

*   i  Sam.  vli.  5,  8,  9.  f  Heb.  ix.  7. 


22$  A  View  cf  the 

their  anions. — In  like  manner,  Jcfus  Chrifr.  has  ceafi 
ed  from  the  work  of  his  humbled  eftate;  he  is  enter- 
ed into  his  rejnt*^  as  having  finifhed  his  conditionary 
part  of  the  New  Covenant :  He  had  nothing  more  oi' 
that  fort  to  do;  his  work  of  fervice  and  fullering 
could  not  admit  of  either  alteration  or  addition.  But 
he  is  continually  employed  about  that  finifhed  work, 
in  the  way  of  inter  eeflion :  He  has  it  in  his  eye  and 
on  his  heart;  mod  intent  and  careful,  without  ever 
forgetting  or  negle&ing  it,  to  have  the  whole  defign 
thereof  effectuated  in  due  time.  The  prefent  view 
is  particularly  adapted  to  the  prefent  ftate  of  mat- 
ters.: Yet  nothing  faid  is  meant  to  exclude  the  truth 
of  his  interceffion  more  than  of  his  having  been  the 
Mediator  of  the  New-Covenant,  under  the  legal  dif- 
penfation.  His  fervice  and  fufFerings,  upon  which 
his  interceffidri  proceeds,  were  then  a  matter  of  fu- 
turity to  men;  but  they  were  not  fo  to  him  in  his 
divine  character,  in  which  nothing  was  ever  to  him 
cither  pad  or  future.  It  was  therefore  competent  to 
him,  before  being  manifefted  in  flefh', — to  make  that 
inter  cejfion  for  Jerufalem,  in  which  he  was  anfwered 
with  good  words  and  comfortable  words rf. 

By  his  death,  the  Covenant  of  Grace  was  turned 
into  a  le/iamentary  deed:  It  became  the  New  Tejla- 
ment  in  his  blood.  His  death  was  the  death  of  the 
Tejiafcr\,  therein  bequeathing  to  his  people  the  molt 
ineflirnabte  legacies;  a  pleadable  intereft  in  all  his  fer- 
vice and  fufFerings,  for  their  falvation:  Bequeathing 
to  them  even  himfelf,  in  his  everlafting  righteoujf- 
n.efs  and  fulnefs  of  grace;  with  all  the  blefTed  confe- 
rences thereof,  unto  eternal  life.  He  accordingly 
faid,  and  dill  faith  unto  Ids  difciples;  peace  1  leave 
with  you,  my  peace  J  give  unto  you  ||.  Ail  the  mem- 
bers of  the   vifible  Church,  tinner's   of  mankind  as 

fuch, 

*  Heb.  [v.  id.      -j   Zech.  i-  \z,    13.      J  Hcb.  ix.  15,  16,  17; 
j|  John  xiv.  27. 


Covenant  of  Grace.  221 

ftich,  arc  the  direct  and  immediate  objccU  of  the 
free  offers  and  cads  in  the  gqfpel:  But  I 
fary  will  ought  not  to  be  confounded  with  thefe  gra- 
cious offers  and  calls,  which  belongs  to  the  minijlc- 
rial  accomplifhment  of  the  Covenant  of  Grace. 
Only  the  objects  of  his  death,  are  to  be  confiderccl 
as  the  objects  of  his  teftamentary  will ;  or  of  the  le- 
gacies therein  bequeathed:  He  could  not  bequeath 
legacies,  but  to  thefe  for  whom  he  purchafed  the 
fame.  He  doth  not  extend  his  interceifion  beyond 
thefe  :  And,  if  his  teftamentary  will  were  fuppofed 
to  be  more  extenilve,  it  muff  be  fuppofed  in  io  far 
vain, — and  quite  unworthy  of  him  :  The  fuppofition 
would  be  an  afcribing  of  an  intention  to  him,  which 
he  would  not  have  to  be  of  any  effect;  which  he 
both  knew  would  be  fruflrated,  and  willed  that  it 
fhculd  be  fo. 

Yet  thefe  legacies,  in  the  whole  matter  thereof, 
are  fet  forth  indefinitely  by  the  gofpel ;  fo  as  all  are 
equally  called  and  warranted  to  receive  them,  upon 
the  grounds  to  be  afterwards  explained, — without  a- 
ny  refpect  to  the  will  of  the  Teftator  in  his  death, 
more  than  to  the  will  of  God  in  election.  And  they 
come  to  bear  the  form  of  legacies  to  individual  per- 
fonr,  not  as  fmpiy  exhibited  to  them  by  the  gofpe), 
but  as  alfo  embraced  by  th  :  faith:  The  Elect  art' 
the  fecret,  and  believers  ai  ;  the  open  legatees  ci' 
Chrift's  teftament. 

The  teitament  became  of  force,  in  the  death  of  the 
Teftator:  and  when  he  revived,  he  no  way  recalled 
it.  On  the  contrary,  he  rofe  and  afcended,  for  hav- 
ing it  carried  into  a  full  execution.  As  he  had  f- 
nifhed  the  purchafe  of  redemption,  in  the  facrifice  <  t 
himfelf ,  he  had  to  bring  about  an  application  of  it, 
through  his  interceffion.  He  would  not  have  this 
left  at"  any  uncertainty  ;  his  people  being  as  inci 
ble,  of  themftlves,  to  make  the  application  as  the 

pui 


2  2  2  A  V  I  E  w  of  the 

purchafe.  But,  by  his  own  bloody  he  entered  In  once, 
into  the  holy  place  above;  for  having  this  great  matter 
abfolutely  fecured,  by  his  appearing  in  the  prefence 
of  God  for  them  *. 

There  is  nothing  more  plainly  expreffed  and  afcer- 
tained  in  Scripture,  than  this  interceffion  of  Chri'ft. 
He  is  even  at  the  right  hand  of  God,  and  maker  h  i 
cejjionforus:  He  is  able  to  fave  them  to  ihe  utteKfiiofi,  that 
come  unto  God  by  him  ;  feeing  he  ever  liveth  to  make  in- 
tercejfion  for  them  :  We  have  an  Advocate  with  the  Fa- 
ther, J  ejus  Chrifi  the  righteous  f.  And  his  inter- 
cefTion  is  mod  infallible,  to  be  abfolutely  depended 
upon  by  his  people ;  as  he  hath  fail  to  fay  unto  the 
Father,  /  knew  that  thou  hear  eft  me  always  \.  He  is 
therefore  making  a  continual  a.d  effectual  intercef- 
fion, with  regard  to  all  his  people ;  unto  a  having 
all  the  bleffings  of  his  redemption  beftowed  upon 
them,  and  enjoyed  by  them  for  ever. 

§  II.  His  interceffion,  while  on  earth,  was  in  a 
fupplicatory  manner ;  or  in  the  form  of  prayer.  All. 
his  praying  in  thofe  days  of  his  flefh,  was  inter ceffory ; 
as  he  could  have  no  employment  in  a  private  cha- 
racter: And  we  have  a  precious  fummary  of  the  in- 
terceffion which  he  is  now  making  above,  in  his  fo- 
lemn  prayer  recorded  in  the  feventeenth  chapter  of 
the  Gofpel  according  to  John.  But  that  former 
manner  of  interceffion  cannot  confift  with  his  glori- 
fied eftate.  His  interceffion  now  is  in  a  different 
manner  ;  by  a  folemn  and  official  prefenting  of  him- 
felf  to  God  the  Father,  in  the  name  and  on  the  be- 
half of  all  his  people:  Exhibiting  his  precious  blood 
and  perfect  righteoufnefs,  as  fatis factory  for  them ; 
and  meritorious  of  all  bladings  to  be  beftowed  upon 
them.  And  this  he  doth,  with  an  efficacious  Wil- 
ling 

*   Hcb.    ix.  12,  24.  f    Rom.  vili.  34.  ;      Heb.  ?ii.  25.  ; 

I  John  ii.  1.  %  John  xi.  42. 


Covenant  of  Grace; 

Ling  of  all  that  eilcci  ;  faying, — father,  I  will*.  It 
is  beyond  our  line  to  lay,  whether  the  mouth  of  his 
glorified  body  may  be  uttering  any  words  to  this 
purpofe  ;  but  a  /peaking  is  afcribed  to  his  blood  f. 
And  though  there  can  be  no  need  of  words,  for  in- 
timating his  will  to  the  Father ;  they  could  afford 
unipeakable  ravifhment  to  the  glorified  ears  of  fomfc 
of  the  redeemed  already  in  heaven.  When  Paid 
was  caught  up  to  the  third  heaven, — he  heard  un- 
fpeakable  words,  which  it  is  not  lawful  (rather  pojfible) 
for  a  man  to  utter  \  among  mortals. 

§  III.  The  matter  of  ChrifVs  interceflion  lies  in  the 
great  and  precious  promifes  of  the  New-Covenant. 
The  promifes  peculiar  to  Chrift,  have  had  their  ac- 
complishment ;  but  the  promifes  to  him  concerning 
them,  as  alfo  the  promifes  to  them  in  him, — have 
their  accomplifhment  (till  going  on.  Thefe  promifes 
were  all  to  be  fulfilled,  upon  the  condition  under- 
taken by  him  in  the  Covenant  of  Grace  ;  and  that 
condition  being  fulfilled,  all  thefe  promifes  mud  in- 
fallibly be  fo:  No  obitru&ion,  from  earth  or  hell, 
can,  in  any  degree,  prevent  that  happy  event.  It 
is  this,  for  which  Chrift  is  making  continual  inter- 
ceflion;  upon  the  ground  of  his  own  obedience  un- 
to death,  and  of  the  Father's  faithfuinefs  to  him  in 
the  New-Covenant.  None  of  thefe  promifes  are  e- 
ver  forgotten  or  overlooked  by  him:  Nothing  could 
be  abated  to  him,  in  the  conditional  part  of  the 
Covenant ;  and  he  will  abate  nothing  in  the  promif 
fory  part  of  it.  How  full  is  the  provifion  thus  made, 
for  the  perfect  and  everlafting  falvation  of  all  his 
people!  Nothing  in  or  about  them,  no  efforts  of  de- 
vils or  wicked  men, — can  procure  any  difappoint- 
mentofit,  in  the  cafe  of  any  one  of  them,     'lhe 

Father 

*  John  xv-i.  24.        f  Hcb,  til  24.  %  2  Cor.  xii.  2,  4. 


2^4  d  Vie  w  of  the 

Father  (till  fays,  concerning  his  eternal  Son  ;  My 
mercy  will  I  keep  for  him  for  evermore,  and  my  Cove- 
nant fh  all  ft  and  f  aft  with  him  *. 

§  IV.  The  objecls  of  Chrift's  interceffion  are  a  pe- 
culiar people,  thefe  whom  the  Father  elected  front 
all  eternity  to  everlafting  life;  then  giving  them  to 
Chrift,  for  being  faved  by  him.  He  accordingly 
faid,  though  with  an  immediate  refpedt  to  his  eleven 
Difciples,— /  pray  for  them;  I  pray  not  for  the  world, 
but  for  them  which  thou  haft  given  me  :  Neither  pray 
1  for  thefe  alone,  but  for  them  alfo  who  Jhall  believe  on 
me  through  their  word  |.  And  thefe  are  the  objects 
of  his  interceffion    under  different  views : 

ift,  Some  of  them  are  yet  unborn;  but  to  be  fo, 
feverally,  in  their  appointed  times.  The  Lord  Chrift 
knoweth  all  thefe,  as  being  his  ;  he  looks  forward 
to  each  individual  of  them,  in  the  courfe  of  ages,  as 
his  floe ep  whom  he  muft  bring  \  :  And  fo,  the  people 
which  Jhall  be  created  Jhall  praife  the  Lord  ||.  Their 
being  brought  forth  into  the  natural  world,  is  not 
properly  a  matter  of  promife,— but  of  divine  purpofe : 
And  Chrift's  interceffion  has  a  refpect  to  this  pur- 
pofe ;  infifting  to  have  it  performed  in  the  fet  time, 
as  fubfervient  to  the  promifes  on  their  behalf. 

idly,  Some  of  them,  though  born,  are  continuing 
for  a  time  in  their  natural  eftate.  And  his  intercef- 
fion is  for  having  them  preferved  in  life,  through  all 
that  time;  as  alio,  from  the  unpardonable  fin :  In- 
terceding likewife  for  an  ordering  of  their  outward 
lot,  in  bringing  the  means  of  Grace  to  them,  or  them 
to  the  means ;  fuch  as  may  ferve  for  his  gracious  de- 
fign  upon  them  in  due  feafon.  After  this  manner, 
he  has  an  eye  upon  them  and  a  concern  about  them  ; 

as 


*   Pfal.  lxxxix.  28.        f  John  xvil.  9.  20.        %  John  x.  16* 
II  Pfal.  cii.  iS. 


Covenant  of  Grace.  225 

as  he  had  with  regard  to  many  fuch  in  Corinth,  when 
he  laid, — 1  have  much  people  in  this  city  *. 

2dly9  As  he  is  ever  intent  upon  the  approach  and 
arrival  of  the  preeife  moment  which  had  been  fixed, 
when  every  one  of  them  ihould  be  brought  out  of 
their  natural  into  a  gracious  (late;  fo  he  is  ma 
interceflion  for  the  Holy  Spirit  then  to  uke  pol 
fion  of  their  fouls.— as  the  fpirit  of  life,  of  revelation 
and  of  faith  :  Bringing  them  into  a  (late  of  regene- 
ration, juftincation  and  adoption  ;  toward  a  progrcf- 
five  fanctification  of  nature  and  life.  He  will  not 
have  thefe  fheep  to  continue  a  moment  longer  out 
of  the  fold.  His  interceflion  fecures  an  ordering  of 
providential  circumitances  and  gracious  means,  fot 
bringing  them  effectually  into  that  fold ;  one  by  one. 
He  is,  as  it  were,  faying  about  each, — fat  her ,  / 
that  this  perfon  be  now  a  brand piuckt  out  of  the  /ire]* 
And  the  blefled  event  is  the  fame,  upon  the  matter, 
with  them  all. 

4tbly,  His  interceflion,  or  interpoHtion  betwixt 
God  and  them,  refpecls  all  the  concerns  of  his  peo- 
ple when  brought  into  a  ftate  of  Grace, — till  they  be 
brought  into  that  of  Glory.  It  fecures  their  prefer- 
vation,  in  the  New-Covenant  ftate  of  peace  and  ho- 
linefs:  The  continued  acceptance  of  their  perfons, 
their  being  {till  accepted  in  the  Beloved ;  and  the  ac- 
ceptance of  their  gracious  fervices,  acceptable  to 
by  Jefus  Chriji  :  So  that  they  are  complete  in  him  \.  It 
fecures  all  the  meafures  of  Grace  and  gracious  at- 
tainments, of  fpiritual  health  and  cure, — which  he 
fees  meet  to  have  bellowed  upon  them  :  As  to  "  af- 
M  furance  of  God's  love,  peace  of  confeience,  joy  in 
"  the  Holy  Ghoft,  increafe  of  Grace,  and  perfe- 
ec  verance  therein  to  the  end."  It  fecures  all  the 
outward  through-bearing,  preservation  and  protec- 

D  d  tion, 

*    A£s  xviif.  10.  f  Zcch.  hi.  2. 

%  Eph.  i.  6.;     i  Pet.  it.  5.  ;     Cul.  u.  10. 


226  A  View  of  the 

tion,  leading  and  guiding, — which  he  is  pleafed  to 
have  them  bleiTed  with  ;  deliverances  from  evil,  de- 
fence againft  the  great  adverfary  of  their  fouls,  and  a 
working  together  of  all  things  for  their  good.  Par- 
ticularly, it  maintains  their  continual  accefs  to  God 
by  him  in  prayer, — amidfl  all  their  unworthinefs;  as 
he  offers  up  their  prayers  with  much  incenfe  of  his  own 
merit ;  For  through  him  we  have  an  accefs  by  one  Spi- 
rit unto  the  Father;  boldnefs,  and  accefs  with  confi- 
dence^ by  the  faith  of  him  *.  His  intercefiion  like  wife 
fecares  a  blefied  death  for  his  people,  as  dying  in 
him  ;  with  an  immediate  pairing  of  their  fouls  into 
eternal  glory. — So  it  is  that  the  great  IntercefTor  is 
continually  employed,  about  all  and  each  of  his  peo- 
ple ;  according  to  his  and  their  intereft  in  each  o- 
ther.  As  he  is  appearing  in  the  prefence  of  God  for 
them,  he  is  prefenting  them  all  to  God  in  his  own 
perfon  :  For  they  are  raifed  up  together ■,  and  made  to 
fit  together  hi  heavenly  places,  in  Chrift  jefus  f.  He 
is  the  fore-runner,  entered  for  them  within  the  vail\  : 
Filling  heaven  with  the  good  news  of  their  coming 
after  him  in  their  times ;  to  poflefs  thefe  manfions 
in  his  Father's  houfe  which  he  hath  prepared  for 
them,  and  which  he  hath  taken  actual  poffelTion  of 
in  their  name. 

5thly>  The  objects  of  Chrift's  intercefiion  conti- 
nue to  be  io,  upon  the  other  fide  of  death;  when 
their  fouls  are  among  the  fpir its  of  juft  men  made  per- 
feci.  They  are  ever  intent  upon  regaining  the  bo- 
dies which  they  have  left  behind  them  in  their  graves : 
Heaven  will  not  be  fully  heaven  to  them,  till  they 
again  poflefs  thefe  once  vile  bodies  ;  fajhioned  by  him 
like  unto  his  glorious  body  ||.  And  he  is  more  emi- 
nently intent  upon  having  them  all  at  length  fet 
down  with  him  on  his  throne,  partaking  with  him  in 

the 

*    Rev.  viii.  3.;      Eph.  II.  18.;   iii.  12.  \   Eph.  ii.  6. 

%   Heb.  vi.  20*  |1   Phil.  iii.  21- 


Covenant  of  Grace.  2:7 

the  fulnefs  of  glorified  humanity. — Their  bodies,  \ 
in  the  grave,  do  Jleep  in  Jefus  *  ;  continuing    in  a 
Hate  of  myflerious  union  to  him,  as   a  part  of  his 
myftical  body.    He  hath  his  heart  and  eye  (till  1. 
them,  when  diilblved  into  the  appearance  of  com- 
mon earth  :   And  as  he  would  have  their  fouls  to  hea- 
ven, at  palling  out  of  the  body ;  he  will  alfo   have 
their  bodies  to  it,  out  of  the  grave.     For  this,  he  is 
making  continual   interceffion :    In   virtue  whereof, 
when  he  fhall  one  day  fit  upon  a  great  white  throne^ 
an  effectual  demand  will  be  made  on  the  earth 
the  fea, — for  giving  up  all  thefe  bodies  to  him  f  ;   in 
a  glorious  refurreclion,  reanimated  for  eternal  glory. 

§  V.  The  interceflion  of  Chrift,  in  his  unchange- 
able priefthood,  continueth  ever  ;  It  is  to  be  for  c 
in  exercife  and  efficacy;  when  the  myltery  of  God, 
as  to  the  whole  work   of  Grace  fhall  be  finifhed. — 
when  the  Church,  now  partly  militant,  (hall  be  come 
wholly  triumphant  in  heaven.     He  was  a  facn,. 
Prieft,  only  for  a  time  ;  but  he  is  to  be  a  Prieft  for 
ever  I,  in  the  way  of  inter -ccjjion.     He  will  not 
have  any  new  benefits  to   procure  by  his  intei 
fion  ;   as  the  promiffory  part  of  the  Covenant  will  then 
be  completely  fulfilled.     Theholinefe  and  h 
of  the  redeemed  in  heaven,  will  be  at  once  carri< 
the   higheft  perfection   that  their   natures  can  admit 

of;   which  therefore  can    receive   no   addition. 

But  this  will  not  fuperfede  the  everlaftiog  continu- 
ance of  Chrift's  interceihon  in  the  heavenly  ftate. 
For  the  redeemed  mult  ever  have  their  (landing  in 
him,  as  the  one  Mediator  between  Gc4  and  men;  ihcy 
muft  ever  have  their  glorious  fellowfhip  with  the 
Three-onc-God,  through  him  in  that  character.  1 
being  with  him  in  heaven  through  eternity,  will  de- 
pend upon  an  eternity   of  that   ef:;caci< 

which 

+  Rev.  xx.  11.  15. 


228  A  View  of  the 

which  he  expreffed  on  earth  ;  father,  twill  that  they 
aljo  whom  thou  haft  given  me  be  with  me  where  I  amy 
that  they  may  behold  my  glory  which  thou  haft  given  mc ; 
for  thou  lovedjl  me  before  the  foundation  of  the  world  *. 
Were  the  act  and  energy  of  that  interceiTory  will 
to  be  fuperfeded  for  a  moment,  the)  would  imme- 
diately lofe  their  place  in  the  (late  of  glory. 

SECT.     IX 

Of  the  Accomplifhment  of  the  Covenant  of  Grace,  by 
Chrift  as  a  Prophet. 

§  I.  In  the  days  of  his  humiliation,  Jesus  appear- 
ed as  a  Proph  t;  might)' in  deed  and  word,  before 
God  and  all  the  people -\.  But  he  bore  a  prophetical 
office  before  that  appearance  ;  as  he  doth  ft  111 .  He 
is  the  primary,  the  original  Prophet  and  Teacher ; 
that  character  having  never  belonged,  nor  belong- 
ing to  any  others,  but  in  a  minifterial  employment 
under  him.  He  was  of  old  promifed,  as  a  Pro- 
ph et  whom  the  Lord  would  raife  up  in  the  human 
family,  like  unto  Mofes  \  ;  more  like  unto  him  than 
unto  any  other  Prophet;  as  he  is  the  great  antitypi- 
cal  Leader  and  Commander  to  the  people  \\ :  And  Mo- 
fes was  but  a  fervant  in  erecting  the  old  fabric  of  the 
hgal-ftaie ;  whereas  Jesus  came  to  erect,  in  its  place 
the  new  fabric  of  the  gofpel-ftate, — as  a  Son  over  his 
own  houfe  § . 

As  a  Prophet,  he  is  the  Meffcngcr  of  the  Cove- 
nant  of  Grace;  manifesting  it  in  the  Church:  He  is 
fet  to  be  a  light  of  the  Gentiles,  that  hejhould  beforfal- 
-vation  unto  the  ends  of  the  earth  **. — And  the  exercife 
of  his  prophetical  office  is  of  great  importance  to  his 

accom-i 

*  John  xvii.  24..         f    I -'ike  xxiv.   19.         t  Deut.  xviii.  15.; 
Ad=.  iii.  21.  |!   Ifa.  lv.  4.  §  Heb.  in.  5,  6. 

Mai   Hi.  £,;    Acts  xjii.  47. 


Covenant  of  Grace.  229 

accomplifhment  of  the  Covenant  of  Grace  ;  as  it  is 
immediately  through  this,  that  the  exercife  of  his 
frieftly  office  comes  to  have  its  proper  ctiect  among; 
ilnful  men. 

§  II.  The  whole  revelation  that  we  have  in  the 
holy  Scriptures  hath  been  brought  forth  by  him,  in 
the  exercife  of  his  prophetical  office.  He  has  the 
expounded  the  law,  many  things  which  are  origi- 
nally of  natural  knowledge ;  in  oppoiition  to  mani- 
fold ignorance,  mifapprehenfions  and  errors  concern- 
ing the  fame,  in  the  minds  of  finfuJ  men:  And  all 
the  prophecies  in  the  books  of  the  Old  Teitament,  were 
primarily  from  him  as  the  Great  Prophet.  He  like- 
wife  excrcifed  that  office  as  a  foreteller  of  future  e- 
vents  on  various  occaiions  in  the  courfe  of  his  perfoi  al 
miniftry;  and  afterwards  bv  his  Apoltles,  chiefly  in  the 
book  of  Revelation. — In  all  theie  things,  we  have  the 
testimony  of  Jefus  Chriji  *. 

He  was  peculiarly  employed  as  a  Prophet,  a 
Teacher  amc  from  God,  when  perfonally  converlant 
among  men  in  this  world.  God  who  atfundry  times, 
and  in  divers  manners,  /pake  in  time  pajt  unto  the  fa- 
thers by  the  Prophets  ;  hath,  in  theft  loft  days,  fpokeri 
unto  11s  by  his  Son-f.  And  his  perfonal  teaching  wa 
mofl:  lingular,  fo  that  the  people  were  ajionijhed  ,. 
cloclrine ;  for  he  taught  them  as  one  having  authority, 
and  not  as  the  fcribes:  His  enemies  found  thefttfdves 
obliged  to  confefs,  that  ?iever  man  fpake  like  this 
man  \. 

§  III.  The  principal  exercife  of  Chrifl's  prophcti 
cal  office,  lies  in  the  revelation  which  he  has   made 
of  divine  myfteries;     as  thefe  are   exhibited  in  the 
holy  Sciptures,  and  are  eminently  the  doclrine  cf  tl.s 

*    Rev.  i.  2.  f   Iltb.  1.  1,  2. 

t  Matth.  vii.  28,   29.;   John  HI. 46. 


q$o  A  View  of  the 

Lord*.  This  is  the  revelation  of 'the  myftery ,  which 
was  kept  fecret fine e  the  world  began  ; — which  in  other 
ages  was  not  made  known  unto  the  fons  of  men9  as  it 
was  at  length  revealed  unto  his  holy  Apofflles  and  Pro- 
phets by  the  Spirit  f:  That  myftery  which  was,  for 
many  ages,  kept  an  abfolute  fecret  from  the  Gentile 
nations  ;  and  was  much  kept  fecret  from  the  Jewifli 
nation  alfo;  in  comparifon  with  the  full  difcovery 
which  is  now  made  of  it  by  the  gofpel. 

This  is  the  myftery  which  from  the  beginning  of  the 
world  hath  been  hid  in  God  ;  the  myftery  of  his  will\  : 
Which  lies  abfolutely  above  the  reach  of  human 
reafon,  being  wholly  a  fubjeel  of  fupernaturai  reve- 
lation by  Jefus  Chrift ; — -for  no  man  hath  feen  God  at 
any  time ;  the  only  begotten  Son,  which  is  in  the  bofom 
of  the  Father ',  he  hath  declared  him  |j.  The  firft  ut- 
terance was  made  of  this  myftery  by  Chrift  hirnfelf, 
in  the  finl  promife  concerning  hirnfelf,  on  the  back 
of  the  fall;  the  revelation  of  it  was  gradually  advan- 
ced by  him,  in  the  Scriptures  of  the  Old  Teftament : 
And,  in  thefe  of  the  New  Teftament,  he  hath 
brought  it  to  a  ftate  of  perfection. 

The  matter  of  this  revelation  is  manifold,  in  all 
the  doctrines  and  promifes  of  grace:  Concerning  the 
perfon  and  offices  of  Chrift,  with  his  humiliation  anc} 
exaltation;  the  whole  myftery  and  method  of  falva!- 
tion  through  him; — the  Covenant  of  Grace,  which 
was  eftabliftied  with  him  from  eternity;  the  won- 
derful condition  of  it,  as  fulfilled  in  his  obedience 
unto  death;  and  the  further  accomplifhment  which 
it  is  ftiil  to  have,  according  to  the  great  and  preci- 
ous promifes  which  it  contains. — Such  is  the  exercife 
of  his  prophetical  office,  as  long  ago  finifhed  in  rer 
fpecl  of  external  difpenfation:  Such  is  the  complete  re- 
velation which  he  has  made  to  us  by  the  Scriptures,  in 

which 

*    A6ts  xii'i.  12.  f    Rom  xvi.  z$.  ;   Epli.  lii.  5. 

+  Eph.iVsM  in- 9-         |!  J.obo;i.  18. 


Covenant  (/Grace.  231 

which  he  (till  fpeaketh  from  heaven*  \  and  u  unto 
"  which  nothing  is  at  any  time  to  be  added,  whe- 
"  ther  by  new  revelations  of  the  Spirit  or  tradi- 
"  tions  of  men." 


§  IV.  There  is  a  continued  exercife  of  Chrift'i 
prophetical  office,  in  refpect  of  internal  difptnfatiom 
If  men  had  been  left  to  act  as  they  pleafed,  with  re- 
gard to  that  which  is  external;  it  rauft  have  been  loft 
upon  ail,  without  ever  taking  a  faving  effect  upon  a- 
ny.  The  carnal  mind  is  enmity  againjl  God  ;  for  it  is 
not  fab j eel  to  the  law  of  God,  neither  indeed  can  be  f  : 
It  cannot  be,  while  continuing  a  carnal  mind-,  which 
it  mu(t  infallibly  continue  to  be,  till  there  be  a  fu- 
pernatural  renovation  of  it.  Nor  is  the  carnal  mind 
any  thing  lefs  fet  againft  Chriji  and  his  gofpel,  than 
againft  God  and  his  law.  But  the  glorious  Pro- 
phet of  the  Church  has  not  left,  he  could  not  leave 
the  external  revelation  which  he  has  made, — not  (im- 
ply to  an  uncertainty  of  fuccefs  among  Tinners,  but 
to  a  certainty  of  having  no  fuccefs  among  them  at 
all:  Which  muff  infallibly  have  been,  and  would 
always  be  the  cafe;  if  he  mould  not  alio  make  it  in- 
ternal, by  a  fupernatural  efficacy  upon  the  fouls  of 
men.  The  gofpel  would  come  to  them  quite  in 
vain,  as  to  any  other  confequence  but  an  aggravating 
of  their  condemnation;  without  coming, — not  in 
word  only,  but  alfo  in  power '{.  The  doctrines  of  it 
can  have  no  faving  efted,  but  as  made  mighty  through 
God  to  the  pulling  down  of '  Jlrong  holds  :  Cajling  down 
imaginations,  the  reafonings  of  carnal  and  corrupt 
minds ;  and  every  high  thing  that  exalteth  it/elf  a- 
gainjl  the  knowledge  of  God,  and  bringing  into  captivi- 
ty every  thought  to  the  obedience  of  Chvijl  ||. 

Accordingly,  when  he  comes  to  profecute  a  gra- 


*    Heb.  xii.  25.  t    Rom*  v*"'  ">' 

\    l  Theff.  i.  5.  ij    2  Cor.  x.  4,  fr 


*$!  A  View  of  the 

cious  defign  upon  perfons, — he  brings  them  to  an 
experience  of  this  important  truth,  that  by  the  law 
is  the  knowledge  of  fin  *.  He  brings  home  the  law 
upon  the  confcieiice,  in  the  convincing  work  of  his 
Spirit:  Awakening  the  perfon,  to  a  dreadful  appre- 
henfion  of  natural  linfulnefs  and  mifery  ;  making 
to  fee  himfelf  juftly  fubje&ed  to  the  curfe  of  the.  law, 
and  on  the  brink  of  everlafting  perdition.  The  per- 
fon then  gets  this  for  a  great  event  of  his  life,  the 
commandment  came]  ;  that  the  law  has  been  made  to 
come  in  upon  him,  with  an  irrefiftble  and  alarming 
power.  And  as  the  work  of  conviclion  is  carried  on, 
he  gets  what  follows  for  another  great  event  of  his 
life, — Idled:  A  death  is  brought  upon  him  as  to 
his  carnal  refl9  in  a  (late  of  thoughtlefihefs  about 
his  falvation  ;  and  as  to  his  legal  reft,  in  going  about 
to  eftablifh  his  own  righteoufnefs :  His  mouth  is 
flopped  before  God,  he  is  felf-condemned,  he  is  re- 
duced to  a  defpairing  in  himfelf ;  feeing  his  wicked 
and  woful  condition  to  be  quite  irremediable  for  eter- 
nity, according  to  any  thing  that  he  can  either  do 
or  devife. 

The  great  Prophet,  who  fpeaks  as  never  man  fpake, 
at  length  fpeaks  in  the  word  of  grace  to  the  perfon's 
foul:  His  mind  is  enlightened,  the  eyes  of  his  un- 
derstanding are  opened  ;  unto  fome  beholding  of  the 
righteoufnefs  which  is  of  God  by  faith.  A  fupernatu- 
rai,  a  fweet  difcovery  is  made  to  him,  of  an  open  re- 
fiijjfe  and  abundant  relief  for  his  guilty  confcience 
juit  at  hand,  in  the  fulfilled  condition  of  the  New 
Covenant;  in  the  full  atonement  made,  and  the  ever- 
lading  righteoufnefs  brought  in,  by  the  glorious 
Head  of  that  Covenant. — Such  is  the  exercifc  of 
Chrift's  prophetical  office,  in  refpect  of  internal  dif~ 
penfation;  with  an  experience  of  which  the  perfoa 
is  then  mod  diftincn-iiihingly  bleffed. 

§v. 

*  Rom.  iii.  2>.  f    Rom.  vii.  9. 


Covenant  of  C; 


§  V.  The  faving  confequence  of  this  difpenfation 
toward ,and  in  the  peribn,  is   moft  infallible.     His 
foul  flies  into  the  refuge  which  he  fees  fet   open   to 
him,  it  readily  embraces  the  relief  which  he  I 
freely  offered  to  him :  He  takes   up  his  reft  be) 
God  in  Surety-righteoufnefs ;  he  takes  hold  of  ( ! 
Covenant  of  Grace,  by  an  appropriating   | 
to  all  the   righteouiiicfs   and  grace  of  it  f  I 
hitnfelf  over  to  be  faved  in  the  Lord  Ciirift,  wit] 
everlafting  falvation  ; — he  is  thus  brought   into  the 
bond  of  the  Covenant  ;   unto  a   bleffed   fettlemciit 
for  eternity. 

Thefe  members  of  the  vifible  Church,  who  continue 
(hangers  to  all  this  in  their  experience, — are  cbi 
of  dif obedience,  of  unperfuadableneJs.  The  external 
difpenfation  is  the  fame  to  them  as  to  others :  The 
fame  alarms  are  given  to  them  by  the  law,  for  fly- 
ing from  the  wrath  to  come  ;  the  fame  offers  are 
made,  and  the  fame  calls  are  given  to  them  by  the 
gofpel.  But  they  flop  their  ears  and  w'll  nQt  hear; 
they  ciofe  their  eyes,  and  will  not  fee.  It  is  not 
merely  from  natural  inability,  that  they  obev  not 
the  gofpel ;  but  it  is  immediately  from  unwiiling- 
nefs,  obflinateiy  rejecting  the  counfel  of  God  again  ft 
themfeives:  This  is  the  condemnation,  thai  light  is 
come  into  the  world  ;  and  men  loved  darknefs  r,: 
than  light,  becaufe  their  deeds  were  evil.  All  the  ex- 
ternal difpenfation  with  which  they  are  privileged, 
ferves  only  to  render  them  more  inexcufable;  fo  that 
//  jhall  be  more  tolerable  for  the  land  of  Sodom,  ;» 
the  day  of  judgment,  than  for  then. 


V  c  E  C  T. 


234  iJ  Vie  w  of  the 


SECT.     III. 

Of  the  AcccmpUjhment  of  the  Covenant  of  Grace,  by 
Ghrifl  as  a  King. 

§  I.  Jefus  Chrift  is  a  King,  as  he  is  God. — All 
things  'were  made  by  him,  and  without  him  was  not  any 
thing  made  that  was  made  *.  Particularly,  all  ra^ 
tional  creatures  were  made  by  him,  as  he  is  the  fame 
one  God  with  the  Father :  And  an  abfolute  domi- 
nion over  all  thefe  as  their  King,  their  Lawgiver  and 
Judge,  is  eifeiitial  to  his  Godhead.  He  is  according- 
ly called  the  King  eternal,  immortal,  invifible,  the  on- 
ly wife  God :  the  bleffed  and  only  Potentate  ;  the  King  of 
Kings  and  Lord  of  Lords  f.  He  thus  exercifes  an 
abfolute  dominion,  of  both  natural  and  moral  go- 
vernment, over  all  perfons  and  things  in  this  world. 
He  is  the  Lord,  who  hath  prepared  his  throne  in  the 
heavens  ;  and  his  kingdm  ruleth  over  all\.  He  who 
is  Mediator,  though  not  as  Mediator  but  as  God, 
has  to  fay  of  himfelf;  By  me  Kings  reign,  and  Princes 
decree  jujlice, — even  all  the  Judges  of  the  earth  ||. 

§  II.  Jefus  Chrift  is  a  King  as  Mediator;  for 
which  he  could  not  have  been  qualified,  but  by  be- 
ing a  King  as  God.  A  kingly  office  belongs  to  his 
mediatory  character ;  and  it  neceflarily  doth  fo : 
That  the  falvation  which  is  purchafed  by  him  as  a 
Pricfl,  and  revealed  by  him  as  a  Prophet,  might  not 
be  oft;  might  be  applied  and  maintained  by  him  as 
a  King. — As  a  mediatory  King,  he  was  to  bruife 
the  feroent's  head :  And  many  other  exhibitions 
were  made  of  him  under  that  character,  in  the  writ- 
ings of  the  Old  Teftament.    A  proclamation  was  if- 

fued 

•   John  I.  3.  -j    1  Tim.i.  17.;    v«.  15. 

1  Pfal.  citi.  19-  ||  Prov.  viii.  15,   16. 


Covenant  of  Grace,  235 

iiied  concerning  him,  as  the  Mtjfiah  who  was  a- 
coming  ;  Say  among  the  heathen*  the  Lord  r  eigne  th* 
—he  comet  h  to  judge  the  earth  :  The  Lord  nigncth* 
let  the  earth  rejoice;  let  the  multitude  of  the  ifles  be  glad 
thereof*.  The  Jewifh  Church  had  this  glorious  pre- 
monition concerning  him  ;  Behold  thy  King  cometb  : 
Eeisjujl,  and  having  falvatwn  ;  lowly  and  riding  u- 
pon  an  afs  ;  and  upon  a  colt  the  foal  of  an  afs  :  He  jhall 
Jit  and  rule  upon  his  throne*  and  Jhall  be  a  Priefl  upon 
his  throne f.  It  was  promifed  concerning  him  who 
is  the  Lord  our  Right  ousnlss  ;  A  King  Jhall 
reign  andprefper*  and  Jhall  execute  judgment  andjujiice 
in  the  earth :  Of  the  incrtafe  of  his  government  and 
peace*  there  fh all  be  no  end  \. 

The  kingly  office  of  Chrift  is  not  effential  to  him; 
it  is  delegated  by  the  Father  to  him  as  Mediator : 
Concerning  which  he  fays ;  All  power  (power  of  au- 
thority* as  the  original  word  fignifies,)  is  given  unto, 
mey  in  heaven  and  in  earth  ||. — And  his  mediatory 
government  is  no  lefs  extenfive  than  his  divine  go- 
vernment, with  regard  to  the  objects  thereof:  For 
the  Father  hath  put  all  things  under  his  feet ;  and  gave 
him  to  be  the  Head  over  all  things  to  the  Church  ; — the 
Father  hath  committed  all  judgment  unto  the  Son  §. 
He  hath  a  right  to  fet  up  his  kingdom  of  grace  in  a 
Church-ftate  over  all  the  earth,  wherever  he  has 
iheep  to  bring  ;  and,  at  one  time  or  other,  he  doth 
fo  :  As  the  Father  hath  faid  to  him  ;  /  JJiall  give 
thee  the  heathen  for  thine  inheritance*  and  rhe  utter mofi 
parts  of  the  earth  for  thy  pojej/icn**.  Wherever  he 
knows  that  he  has  other  fheep  to  bring,  though  at 
the  diilance  of  many  generations;  there  he  is  my- 
fteriouily  ordering  matters  in  the  mean  time,  as  a 
mediatory  King,  toward  that  gracious   iiTue:  And 

he 

*   PfaL  xcvi.  10,    13.  ;  xcvii.  i.  f  Zech.  ix.  9.  ;  vi.  13. 

X  Jer.  xxiii.  5.  6.  ;    Ifa.  ix.  7.  |j  Matth.  xxviii  18. 

§  Epli.  i.  22.  5  John  v.  22.  *•*   Pfal.  ii.  8. 


430  arfi  View  0/!  f. 

,  in  like  manner,  ordering  and  difpofing  of  all 
things  through  the  world,  beyond  as  well  as  within 
the  boundary  of  his  Church;  in  a  fubfervience  to 
her  prefeht  and  future  benefit. 

His  mediatory  kingdom  cannot  fuperfede,  cr  fup- 
p!y  the  place  of  his  efientia!  kingdom  as  God  \  can- 
not fufpend  the  proper  influence  of  his  Godhead: 
But  he  has  a  diilincl:,  though  conjunct  adrniniitra- 
tion  of  both  thefe  kingdoms.  As  to  the  difference 
betwixt  his  divine  and  mediatory  government,  it  is 
not  with  regard  to  the  objects  of  the  one  and  the  o- 
thef  ;  for  the  objects  of  both  are  materially  the  fame: 
But  the  difference  lies  in  the  various  manners  of  admi- 
niftration*  By  his  divine  government,  he  is  order- 
ing and  difpoSng  of  all  perfons  and  things  in  their 
natural  courfe  toward  their  natural  ends.  But,  by 
his  mediatory  government,  he  is  likewife  ordering 
and  ditpofmg-  of  the  fame  perfons  and  things,  fo  far 
as  he  is  gracioufly  pleafcd,— in  a  fupernatural  courfe 
towafd  fupernatural  ends :  He  makes  all  natural, 
things,  even  the  word,  fubfervient  to  the  interefts  of 
his  Church  and  people  :  fo  that  ail  things  work  toge- 
ther for  their  good*. 

And  Jefus  Chrift,  as  a  mediatory  King,  is  appoint- 
or of  ail  things  :  The  Father  loveth  the  Son,  and 
hatbghx'n  all  things  into  his  hand-]. — -His  diSHnguifh- 
ing  part  of  the  Covenant  of  Grace,  was  a  fulfilling 
the  rendition  of  it ;  and  this  he  hath  done,  in  the  ex~ 
fe  of  his  prieftly  office  on    earth.     Upon   that 
md,  the  Father's  diitinguifhing  part  of  the  Co- 
in, th$  pHtfiiffory  part  of  it,  was  to  be  fulfilled. 
And  all  this  was  virtually  done  upon  Ohrift  himfelf ; 
in  his  refurrection,  j unification,  and  reception  into 
v  :  All  the  promifes  having  thus  got  a  primary 
accomplifhment  upon  his  people  in  him,  as  their 
glorified  Head.     When  he  afcended  en   high,  he  re- 

a  ived: 
*  Kjom.  viii.  *8.  f  Heb.  i.  2.;     John  in,  55. 


Covenant  of  Grace.  237 

...  d  gifts  for  men  :  All  the  promifed  blcflings  of  the 
Covenant  were  put  into  his  hand,  treafured  up  in 
hi  hi ;  for  it  pi  cafe  d  the  Father  that  in  him  jhould  all 
fui'rkfi  -i-zvdl*.  Tin's  account  he  is  Mill  giving  of 
himfeli  to  us  ;  all  things  are  delivered  unto  me  of  my 
Father  f :  So  that  all  Covenant  bleflings  mud  be  re- 
ceived by  us,  immediately  out  of  his  hand.  Having 
obtained  the  prin^ary  performance  of  the  promifes  u- 
pon  himfelf,  in  the  place  and  name  of  his  people  ; 
he  is  entrufl.ed  with  the  feeondary  and  final  perform- 
ance thereof  upon  them  :  For  all  the  promifes  of  God 
in  him  are  yea^  and  in  him  amen ,  unto  the  glory  of  God 
by  us :  he  has  them  all  in  truft  for  us.  Having  com- 
pleted the  purchafc  of  redemption,  he  is  entrufted 
With  iht  application  of  it  by  his  Spirit:  Unto  a  full 
effectuating  of  all  the  promifes  ;  and  a  difpenfing  of 
all  the  promifed  biefiings,  as  become  the  unfearchable 
riches  of  Chrifl  \. 

%  III.  Jefus  Chrift  is  a  mediatory  King,  efpecially 
in  the  vifiblc  Church:  Ke  is  the  alone  King  and  Head 
of  his  Church,— -as  his  fpiritual,  free  and  indepen- 
dent kingdom;  in  its  nature  absolutely  different 
from,  and  no  way  fubordinated  to  the  kingdoms  of 
this  world.  Such  a  kingdom  he  had  for  many  ages, 
of  a  very  confined  (late,  in  thejewifh  Church:  But, 
under  the  New-Teitament,  he  hath  glorioufly  en- 
larged that  kingdom  among  the  Jews  and  Gentiles 
on  a  level;  according  to  many  illuffrious  prophefies 
in  the  Scriptures  of  the  Old  Teflament,  concerning 
that  great  event. 

He  hath  inflituted  peculiar  means,  for  the  erec- 
tion and  adminiilration  of  this  kingdom.  When  he 
afcended  up  on  high, — he  gave  fome,  apcflles  ;  andfon:e, 
prophets;  andfome^  evangelijts  ;  and fome,  pajhrs  and 

teachers  : 

*  Pfal.  ixviil.  18.;       Col.  i.  19.  f  Matth.  xi.  27. 

t  Eph.  m.  8. 


238  A  View  of  the 

teachers  :  F^r  the  perfecting  of  the  faints,  for  the  work 
of  the  minijrry,  for  the  edifying  of  the  body  of  Chrifl*. 
He  hath  eftabhfhed  a  fyftem  of  ordinances  in  the 
Church  ;  of  doctrine,  worfhip,  government  and  dis- 
cipline: And  he  hath  eilabiifhed  a  fucceffion  of  or- 
dinary office -bearers  in  the  Church,  befide  fome  at 
firit  who  were  extraordinary  ;  for  the  administering 
of  thefe  ordinances.  By  thefe  means  he  ft  ill  gathers 
numbers  of  mankind  into  a  vifible  Church,  and 
maintains  them  in  that  ftate ;  through  different  parts 
of  the  world,  as  he  fees  meet. 

This  Church  confiits,  partly,  of  his   own  eleel: : 
But  it  confiits  likewife  of  many  others;  of  all  in  ge- 
neral who  are  brought  to  cs  profefs  the  true  religion, 
Ci  and  their  children. "     This  is,  "  the  kingdom  of 
ci  the  Lord  Jefus  Chrifl:,   the   houfe   and  family  of 
''  God;  out  of  which,  there  is  no  ordinary  poffibi- 
"  lity  of  falvation.''     This  Church  is  formed  and 
maintained,  not  only  by  a  fupernatural  efficacy  with 
which  he  blefled  the  means  of  grace  upon  fome  ;  but 
likewife  by  a  common,  a  mere  natural  and  rational 
efficacy  of  thefe  means,  with  a  various  concurrence 
oi  providential  circumftances,  upon   the  minds  and, 
conferences   of  many   others  :    And  for  all  this  he, 
"  doth,  by  his  own  presence  and  Spirit,"  make  thefe. 
outward  means  effectual. 

The  vifible  Church  doth  thus  enjoy  "  the  com-^ 
t;  munion  of  faints,  the  ordinary  means  of  falvation ; 
"  offers  of  grace  by  Chrift  to  all  the  members  of  it, 
c:  in  the  miniitry  of  the  Gofpel:  Teltifying,  that 
"  wbofoever  believes  in  him  (hall  be  laved  ;  and  ex-. 
'5  eluding  none  who  will  come  unto  him."  He  thus 
as  in  the  vifible  Church  as  a  mediatory  King,  by 
all  the  ordinances  and  office-bearers  which  he  hath 
inftituted';  difpenfing  his  laws,  his  royal  proclama- 
and  calls :    And  "  the  vifible  Church  hath  the 

6i  privilege 
ph.  iv.  8.  11,   12. 


Covenant  of  Grace.  Sgjj 

€i  privilege  of  being  under  God's  fpecial  care  and 
"  government ;  of  being  protected  and  preserved  in 
"  all  ages,  notwithstanding  the  oppofition  or  all  e- 
"  nemies  ;" — and  the  gates  of  hell  Jhall  not  prevail 
againft  it  *• 

§  IV.  Jefus  Chrift  is  a  mediatory  King,  more  e- 
fpecially  in  the  inviftble  Church.  This  is  the  Church 
of  the  converted  elect:  Of  all  who  are  "  gathered 
u  into  one,  under  Chritl  the  Head  thereof;  and  is 
"  the  fpoufe,  the  body,  the  fulnefs  of  him  that  fill-* 
ce  eth  all  in  all."  The  exercife  of  Chrift's  kingly 
office  in  this  Church,  is  an  interna!  difpenfation;  a 
fecret  exercife  of  it  within  the  fouls  of  men, — deal- 
ing with  them  feverally,  one  by  one,  There  is  a 
beautiful  uniformity  of  this,  in  the  cafe  of  all;  in  the 
cafe  of  thofe  who  have  been  gathered,  and  who  are 
gathered,  and  who  {hall  be  gathered  to  Chriil.  It 
is,  therefore,  fufficient  here,  to  cor.fi der  the  prefent 
ftate  of  the  cafe :  Of  this  internal  difpenfation,  as 
now  carried  on  by  outward  means;  thefe  means  of 
grace  which  are  common  to  all  the  members  of  the 
vifible  Church,  and  are  blefTed  with  a  fupernatural 
efficacy  upon  the  fouls  of  feme. 

But  it  is  to  be  confidered, — that  the  exercife  of 
ChrilVs  prophetical  and  kingly  offices,  in  the  fouls 
of  thofe  perfons,  do,  as  it  were,  coalefce  into  one 
internal  difpenfation.  Thefe  exercifes  are,  in  their 
nature,  diftinct ;  but  they  are  infeparable  and  inter- 
woven, in  Chriftian  experience.  The  one  properly 
lies  in  manifeftation  to  a  foul,  but  the  other  in  an 
exertion  of  royal  authority  and  power  upon  the  foul. 
By  the  one  there  is  evidence,  and  by  the  other  there 
is  efficacy ;  but  the  evidence  is  with  efficacy,  and  the 
efficacy  is  with  evidence.  What  has,  therefore,  been 
obferved  in  the  laft  fection,  about   the  nature  and 

confequence 

*  Matth.  xri.  iS. 


240  d  View  of  the 

confequence  of  the  internal  exercife  of  Chrifl's  pro- 
phetical office, — is  to  be  confidered  as  taking  place 
through  a  conjunct  exercife  of  his  kindly  office  ;  at 
the  fame  time  [peaking  and  doing  in  fouis, — his  word 
being  with  power  *.  After  the  fame  manner,  what 
may  be  further  obferved  about  the  internal  exercife 
of  his  kingly  office, — is  to  be  confidered  as  implying 
a  conjunct  exercife  of  his  prophetical  office;  work- 
ing in  fouls,  through  illumination. 

§  V.  Thefe  whom  Chrift  gathers  to  himfelf  by 
the  means  of  grace,  are  naturally  as  all  others  among 
whom  they  live:  He  finds  them  dead  in  trefpaffc 
and  fins,  walking  according  to  the  courfe  of  this 
world,  children  of  difobedience ;  without  itrength, 
ungodly,  enemies  ;  the  children  of  wrath,  even  as 
others.  But  nothing  of  all  this,  in  their  cafe,  can 
withitand  the  almighty  power  by  which  he  brings 
them  to  himfelf.  And  he  has  full  authority,  as  a  me- 
diatory King,  for  exerting  that  power  in  a  gracious 
efficacy  upon  them.  By  the  execution  of  his  pried- 
ly  office,  in  the  fatisfaclion  which  he  hath  made,  and 
the  righteoufnefs  which  he  hath  fulfilled, — all  bars, 
on  God's  part,  are  removed  out  of  the  way  of  this 
efrk:.cy.  He  hath  fatisfied  all  the  natural  claims  of 
the  jullice  and  law  of  God  upon  them;  fo  that  the 
way  is  fully  cleared,  for  his  dealing  with  them  by  an 
immediate  exertion  of  his  authoritative  or  mediatory 
power, — working  gracioufly  in  them,  to  the  higheit 
glory  of  all  the  divine  perfections.  And  it  is  a  very 
new  condition  which  they  are  thus  brought  into; 
vaftly  diftinguifhing  them  from  the  world  that  lieth 
in  wickednefs.     As,  \ 

1/?,  They  are  made  willing,  in  the  day  of  his  pow- 
er f :  Willingly  obedient  to  the  calls  of  his  grace, 
v/iliingly  embracing  the  o.ffers  of  his  grace.     Thefe 

who 
Luke  iv.  ^2.         f  Wri*  ex.  3. 


Covenant  of  Grace.  241 

were  fame  time  alienated,  and  enemies  in  their  mind  by 
wicked  works,  (or  by  their  mind,  taking  effect  in 
wicked  works) ;  yet  now  hath  he  reconciled*.  He 
brings  them  into  the  bond  of  the  Covenant  f:  Into  a 
New  Covenant  (late,  into  a  ftate  of  peace  and  ac- 
ceptance with  God ;  a  ftate  of  fonihip,  which  is  a 
ftate  of  heirfhip  as  to  all  the  bleffirigs  of  the  New 
Covenant.  His  righteoufnefs,  which  was  formerly 
unto  them,  by  a  gracious  offer  of  it, — comes  now  to 
be  upon  them,  by  a  gracious  imputation  of  it  for  their 
juftifkation:  His  Spirit  takes  pofleffion  of  them,  as 
the  Spirit  of  adoption ;  the  good  work  is  begun  in 
them,  by  his  wrorking  faith  in  them, — and  implant- 
ing all  the  other  graces  of  the  Spirit  in  their  fouls. 

And  all  this  is  brought  about,  by  an  exceeding 
greatnefs  of  his  power,  in  a  very  fweet  and  myfteri- 
bus  exertion  of  it  upon  them.  He  quickens  them, 
into  a  ftate  of  new  life;  they  are  regenerated,  made 
new  creatures:  He  gives  them  a  new  heart,  he  puts 
a  new  fpirit  within  them  \.  As  their  minds  are  fu- 
pernaturally  enlightened  in  the  knowledge  of  Chrift, 
their  wills  are  renewed  ;  brought  over  to  a  compli- 
ance with  his  will  in  the  gofpel  :  So  that  they  are 
perfuaded  and  enabled  to  embrace  Jefus  Chrifl  ;  to 
receive  and  reft  upon  him  alone  for  falvation,  as  free- 
ly offered  to  them  in  the  gofpel. 

Though  this  great  work  be  the  fame  in  all,  as  to 
the  matter  of  it ;  there  is  a  great  diverfity,  as  to  the 
manner  of  his  bringing  it  to  that  happy  iffue. — There 
is  always  a  conviction  of  fin  and  mifery  by  the  law, 
but  in  very  different  degrees  of  impreiTion.  In  fome, 
it  is  only  a  breaking  of  their  carnal  and  legal  reft, — 
by  alarms  of  his  word,  and  occurrences  of  provi- 
dence; but  in  others,  it  is  a  filling  them  with  the 
terrors  of  the  Lord.  Some  may  be,  for  a  good  length 
of  time,  exercifed  in  this  manner,  the  one  way  or 

F  f  the 

*  Col.  i.2i.  f  Ezek.  xx.  37.  %  Ez'**k.  xxxvi.  26. 


242  A  View  of  the 

the  other,  and  with  various  interruptions;  having 
to  fay,  according  to  their  different  circumstances,— 
there  is  no  found 'is fts  in  my  flcjh,  neither  is  there  any 
reft  in  my  bones  :  The  farrows  of  death  compaffed  me, 
and  the  pains  of  hell  gat  hold  upon  me  ;  J  found  trouble 
and  for  row  *.  Though  fome  may  be  long  exercifed 
this  way,  others  are  brought  more  quickly  to  an 
happy  outgate:  Which  was  the  cafe  with  Peter's 
hearers  on  the  day  of  Pentecoft ;  and  with  the  jail- 
or,— -whofe  fudden  conviction  made  him  to  cry  out, 
What  fl) all  I  do  to  be  faved  \  ?  But  fome  are  fweetly 
broug.it  in  to  Chrift  at  once,  under  a  joint  difcovery 
of  fin  and  falvation;  as  Philip's  hearers  in  Samaria  J. 

They 

*   Pfal.  xxxviii.  3.;      cxv{.  3. 

f   Ads  11-37-  41.;     xvi.  30,  31,  34. 

t   Acts  viii.  6,  8,  12. 

X  [The  author  thinks  it  proper  to  introduce  here,  the  following 
pajfage  in  a  fermon  which  he  preached  and  published  fome  time  agot 
on  John  x.  16.] 

The  Lord  Chrift  takes  various  ways  of  dealing  with  his  fheep, 
in  bringing  them. — With  Tome  he  has  a  preparatory  work,  for  a 
confiderable  length  of  time ;  lefs  or  more  gradual  and  diftinc~i. 
He  breaks  their  carnal  reft,  their  natural  and  brutal-like  indif- 
ference about  the  /late  of  their  fouls;  in  their  minding  only  earth* 
ly  things,  fulfilling  the  corrupt  defires  of  the  rkfh  and  of  the 
mind.  Through  means  of  what  knowledge  they  have,  and  by 
varioui  concurring  providences,  he  brings  them  under  ferious  con- 
siderations about  another  world;  about  death,  the  judgment  be- 
yon  1  it, — and  their  eternal  condition  to  be  thereby  determined, 
according  to  the  forebodings  of  a  guilty  conference  :  So  that 
they  cannot  longer  find  their  former  fati.sfa£tion,  in  any  tempo- 
ral erijoymenta  or  profpe&s. 

He  next  breaks  'heir  legal  reft,  in  going  about  to  eflablifh 
their  own  righteoufnefs*  Under  convictions  of  their  natural  fin- 
fnlnefs  and  mifery, — they  firft  endeavour  to  pleafe  God,  and  fa- 
tisfy  their  own  confeiences,  by  the  works  of  the  law.  They  fet 
about  reformation,  at  finl  more  fupcrficial  and  coarfe  ;  next, 
more  internal  and  refined, — feeking  righteoufnefs  as  it  were  by 
the  works  of 'the 'law :  And  they  may  come  to  be  fo  evangelical* 
li!;e,  in  this  legal  excrcife,  that  they  feem  to  be  driven  off  from  all 

depen- 


Covenant  of  Grace.  243 

They  are  fubdued,  by  a  fecret  and  mod  gracious 
efficacy,  to  the  obedience  of  faith  :  That  faith  which 
fees,  embraces  and  reds  upon  Jefus  Child  ;  parti- 
cularly, as  to  all  that  work  of  priedhood  which  he 
finifhed  on  the  crofs.  And  how  glorious  is  the  reft 
which  a  perfon  thus  finds  for  his  foul;  after  being 
difquieted  and  didrefled,  by  apprehenfions  of  his  own 
gultinefs  and  of  God's  wrath  ! — The  Pfalmift  laid  to 
the  Lord  in  a  rapture  of  thankful  joy  ;  /  will  offer 
unto  thee  burnt  facrifices  of  fat  lings,  with  the  incenfe  of 

rams : 

dependence  but  on  the  righteoufnefs  of  Chrift;  only  that  they 
ft  ill  feek  fomething  in  what  they  feel  or  do,  though  ftill  in  vain, — 
as  a  fort  of  neceffary  preparation  or  warrant  for  taking  up  that 
dependence.  But  at  length  all  their  reformations,  regularities, 
good  frames,  ferious  endeavours,  religious  ftriftnefs,  refolutioni 
and  vows  ;  all  thefe  are  made  to  fail  them,  as  to  a  ground  of 
foul-reft  :  And  they  are  brought  to  their  wits  end,  fometin-es 
under  great  terrors  in  a  law  work ;  before  a  day  of  the  revelation 
of  Chrift  comes  to  dawn  in  their  fouls. 

With  others,  our  Lord  deals  in  a  more  fweet  and  fummary 
way.  He  draws  them  with  cords  of  a  man,  with  hands  of  love: 
As  it  were  difcovering  to  them  at  once  the  malady  and  medicine, 
the  ruin  and  relief  j  in  a  fweet  and  kindly  manner  drawing  them 
to  himfelf. 

But  whatever  be  his  particular  way  of  bringing  his  fiieep,  it 
comes  all  to  this  ;  That  they  are  brought  off  from  the  law  of 
works  y  and  brought  over  to  the  law  of  faith.  They  arc  brought 
off  from  the  law  of  works,  from  all  ways  of  doing  for  life  ;  from 
all  dependence  on  any  aftive  righteoufnefs,  or  that  to  which 
they  contribute  any  thing  by  their  own  activity,  la  the  evan- 
gelical-like manner  of  legal  exercife  to  which  they  may  come, 
the  mediatory  and  justifying  righteoufnefs  of  Chrift  is  what  they 
only  have  as  a,  matter  of  rational  fpeculation  ;  it  is  not  that  righ- 
teoufnefs itfelf  which  they  contemplate,  but  only  a  general  and 
dark  notion  of  it  in  their  minds ;  a;.d  an  awakened  foul  can  ne- 
ver find  reft  in  a  notion.  But  they  are  at  length  brought,  pyey 
to  the  law  of  faith  :  To  the  conititution  ofgrace, — according  to 
which  a  guilty  (inner  obtains  the  pardon  of  all  his  fins,  ;\\\6  is 
accepted  of  as  righteous  in  the  fight  of  God  ;  only  for  the  righ- 
teoufnefs of  Chrift,  imputed  to  him,  and  received  by  faith  alone. 
He  is  thus  brought  to  take  up  an  immediate  ar.d  abfolute  depen- 
dence 


144  -A  View  of  the 

rams:  I  will  offtr  bullocks,  with  goats  * .  This  was:J 
in  itfelf,  a  poor  offering ;  moil  unworthy  of  God3 
other  wife  than  the  typical  confederation  which  Da- 
vid had  of  it.  But  the  perfon  now  fpoken  of  has  a 
far  higher  (train  of  language,  to  fill  his  heart  and 
mouth ;  concerning  the  great  atonement  for  fin,  as 
already  made  in  the  death  of  Chrift.  He  has  to  fay, 
along  with  others  who  are  bleffed  as  he ;  We  joy  in 
God,  through  our  Lord  Jefus  Chrift,  by  whom  we  have, 
now  received  the  atonement  f .  He  has  to  fay  of  it ; 
This  is  the  true  atonement  for  fin, — which  the  Judge 
of  all  hath  received  from  my  Surety-pried,  as  an  a- 
tonement  for  all  my  fins :  I  have  received  it  into  my 
faith,  as  freely  offered  to  me, — never  to  part  with  it: 
And  I  will  oP/er  it  to  God,  I  will  ever  hold  it  up  to 
him;  as  my  only,  my  fure,  my  all-fufficient  ground 
of  confidence  and  bol.dnefs  before  his  throne ! 

idly,  All  who  are  exalted  into  this  happy  date, 
are  under  the  taw  of  Chrift  J ;  the  fame  law,  which 
is  fummarily  comprehended  in  the  ten  command- 
ments. 

They  are  wholly  delivered  from  that  law,  redeem- 
ed from  a  being  any  fonger  under  it ;  with  regard  to 
its  natural  form,  as  a  Covenant-law.  In  this  refpedt 
it  is  dead  to  them,  and  they  are  dead  to  it  J,  It  is  of 
no  force,  of  no  exigence  upon  or  againft  them  ;  as 

a  law 

dencc  for  life  on  that  new  ground,  which  Luther  calls  the  pajfive 
righteoufnefs  ;  to  which  he  has  contributed  nothing, — while  he 
is  quite  paflive,  as  to  the  manifeftation  then  made  of  it  in  his  foul. 
It  is  this  righteoufnefs  itfelf  which  he  then  fees,  by  the  eyes  of 
an  enlightened  underftanding,  in  all  the  glorious  reality  and  fuf- 
ficiency  ..fit:  And  he  claims  it  as  his  own,  feeing  it  as  God's 
free  gift  to  him.  His  foul  thus  enters  into  that  reft,  as  his  wCl 
for  eternity  ;  though  by  more  diftinft  actings  of  faith  in  fome, 
than  in  others,— yet  the  fame,  as  to  the  matter,  in  all  thofe 
whom  Chritl  brings. 

•   Pfal.  lxvi.    ic.  |    Rom.  v.  n,  J   i  Cor.  ix.   sb.i, 

||   Rom.  vi:'.  4  6. 


Covenant  of  Grace.  245 

st  law  requiring  perfect  obedience  for  eternal  life, 
and  curfing  to  eternal  death  for  every  difobedience. 
Wherefore,  in  point  of  rights  and  (fo  far  as  they 
are  properly  exercifed)  in  point  of  fact, — they  have 
no  more  ado  with  that  Covenant-law,  than  a  woman 
has  with  a  hufband  in  the  grave ;  or  than  a  d^ad 
man  has  ado  with  the  laws  of  the  country  in  which 
he  formerly  lived. 

But  while  they  have  no  concern  with  the  Cove- 
nant-law, in  the  matter  of  their  jujlification ;  they 
have  a  mod  lively  concern  with  it,  according  to  all 
its  extent  and  fpirituality, — as  a  rule  of  life  or  righte- 
oufnefs,  in  the  matter  of  their  fanclification.  The  na- 
tural writing  of  it  upon  their  hearts,  as  a  Covenant- 
law,  is  blotted  out ;  fo  far  as  regards  the  reigning 
power  thereof:  And  all  the  bias  toward  it  which  con- 
tinues in  them,  for  feeking  any  ground  of  depen- 
dence before  God  in  what  they  feel  or  do, — is  rank* 
ed  among  the  remainders  of  their  natural  corrup- 
tion, to  be  gradually  purged  out.  In  place  of  the 
natural,  they  are  blefTed  with  a  fupernatural  writing 
of  the  moral  law  upon  their  hearts  *  ;  entirely  di- 
verted of  the  promife  and  penalty  which  naturally 
belongs  to  it  as  a  Covenant-law. 

It  is  therefore  to  Chrijl  that  they  are  under  the  law; 
while  he  takes  the  moral  law,  in  its  fupernatural 
flate,  or  as  diverted  of  its  Covenant-form, — for  the 
rule  of  fpiritual  government  in  his  mediatory  king- 
dom. His  true  fubje&s  have  all  their  dependence 
upon  his  fervice  and  fufTering,  by  which  he  has  ful- 
filled the  righteoufnefs  of  the  law  for  them  as  a  Co- 
venant of  Works  :  But  their  dependence  on  his  righ- 
teoufnefs, is  with  a  moft  willing  fubjection  to  his  rule; 
fvveetly  conftrained  by  his  love,  to  live  unto  him. 
And  as  they  live  under  a  partial  writing  of  the  law 
upon  their  hearts,  it  is  according  to  the  rule  of  that 

law 

*    Keb.  vtii.  jo. 


;40  A  View  of  th 


law  as  perfectly  written  in  the  Scriptures :  But  it\ 
the  faith  of  its  being  diverted,  with  regard  to  them3 
of  the  Covenant-form  which  it  ftill  naturally  bears  as 
written  there. — Thus  it  is,  that  as  Chrift  has  thern 
redeemed  from  all  iniquity,  in  refpecl  of  guilt  unto, 
condemnation  ;  he  has  them  likewife  purified  unto 
himfelf  a  peculiar  people,  zealous  of  good  works  *  :. 
They  have  it  for  their  great  concern,  to  cleanfe  them- 
/'elves  from  all  fzlthinefs  of  the  fie jh  and  fpirit ;  perfect- 
ing holinefs  in  the  fear  of  God  f . 

jtf/y,  All  thefe  who  are  ruled  by  Chrirt,  as  his  true 
Jubjecls,  are  well  provided  for  by  him. — They  have 
their  dwelling  in  the  glorious  houfe  of  the  New  Co- 
venant; they  dwell  on  high,  they  dwell  in  God:  The 
eternal  God  is  their  refuge,  and  underneath  are  the  ever- 
lafiing  arms  \.  They  are  cleat hed  with  the  garments 
of  fa  hat  ion  y  covered  with  the  robe  of  righteoufnefs  [|. 
They  have  the  richert  provifion  for  their  faith,  in 
exceeding  great  and  precious  promifes;  wherein  are  gi- 
ven unto  them  all  things  that  pertain  unto  life  and  god- 
linefs  §.  The  moft  nourifhing  and  delicious  food 
ior  their  fouls,  and  the  moft  efficacious  medicines 
for  all  their  fpiritual  difeafes. — are  (till  at  hand,  in 
his  word  and  ordinances;  of  which  he  makes  an  ap- 
plication to  them  by  his  Spirit,  enabling  them  to  ap- 
ply the  fame  unto  themfelves.  They  have  an  abun- 
dance of  grace  in  him  and  from  him,  for  all  their 
fpiritual  work  and  warfare. — And  as  to  their  out- 
ward conditions,  he  provides  for  them  what  he  fees, 
bed;  in  matters  of  neceflity,  convenience,  and  com- 
fort :  With  a  fpecial  bleiTmg,  upon  both  their  enjoy- 
ments and  wants. 

Athly,  Under  his  protection  they  dwell  fafely,  and 
/hall  be  quiet  from  fear  of  evil**.     He  is  their  for- 

trefs 

'    Tit.  if-  14.  f   2  Cor.  vii.  1. 

t  Ifa.  xxxiii.  16.;      r  John  iv.  16.;     Dtut.  xxxiii.  27. 

H    H"   Ixi.  ic  §2  Pet.  i.  3,  4.  **   Prov.  i.  3$. 


Covenant  of  Grace.  247 

trefs  and  deliverer,  their  foleld  and  buckler  * ;  de- 
fending them  againft  all  enemies,  men  and  devils : 
Farther  than  as  he  now  differs  thefe  to  have  fome  pre- 
valence over  them,  for  their  good.  He  reftrains  and 
overcomes  all  his  and  their  enemies,  they  are  made 
to  triumph  over  all  thefe;  Chrift-myftical will  finally 
triumph,  as  Chrift-perfonal  hath  done.  However 
much  they  may  be  diilreffed,  even  deftroyed,  for  a 
time,  they  will  have  to  fay  in  the  event ;  In  all  thefe 
things  we  are  more  than  conquerors,  through  him  that 
loved  us  f. 

$thly,  Though  he  is  fully  reconciled  to  their  per- 
fons,  as  much  now  as  he  will  be  in  heaven  for  ever ; 
yet  he  is  no  way  reconciled  to  their  fins :  Yea  thefe, 
from  the  Angular  aggravations  thereof,  are  more 
difpleafing  to  him  than  the  fins  of  any  others.  They 
have  therefore  to  endure  chaftening;  for  whom  the 
Lord  loveth  he  chafieneth,  amd  fcourgeth  every  fon 
whom  he  recciveth  \.  He  will  vifit  their  tranfgrejfion 
with  the  rod*  and  their  iniquity  with  fir ipes\.  He 
doth  fo*  in  a  manifold  variety  of  trials  or  troubles, 
external  and  internal, — which  he  brings  upon  them, 
or  fuffers  them  to  fall  into.  But  his  difpleafure  and 
controverfy,  in  all  this  matter,  doth  properly  termi- 
nate upon  their  fins;  and  never  upon  their  perfons, 
however  much  they  may  fornetimes  apprehend  the 
contrary.  Their  perfons  are  never  the  real  objects 
of  divine  wrath  or  difpleafure,  even  under  their  fe- 
vered: chaftenings;  all  thefe  are  f til  1  from  love  to 
their  perfons :  Their  juftification3  rheir  acceptance 
in  theBeloved,  is  invariable,  amidllall  fuc'h  contend- 
ings  with  them  he  will  reft  in  his  love,  he  will  joy  0- 
ver  them  with  finging  §. 

6thy,  They  are  prefer ved  in  Jsfus  Chrifl  **.     Their 
perfeverance,  to  the  end,  is  infallibly  fecured:  Per- 

feverance 

*  Pfal.xviil.  2.  ;  xci.  4.     f  Rom.  viil.  37.     \  Heb.  xii.  6,  7. 
I|  Pfal.  lxxxix.  11.  j  Zsch.  iii.  17,    **  Jude,  ver.  1. 


&4§  A  View  */"  /A* 

feverance  in  the  ftate  of  grace, — of  acceptance  with 
God,  as  objects  of  his  highefl  favour  i  perfeverance 
in  the  habit  of  grace,  the  grace  of  their  new  nature  ; 
— and  perfeverance,  in  the  exercife  of  grace,  accord- 
ing to  their  feveral  rneafures  thereof;  through  re- 
coveries from  falls,  and  from  all  fpiritual  indifpofi- 
tions.  They  are  kept  by  the  power  of  God,  through 
faith  unto  falvation  *.  Chrill  makes  continual  and 
effectual  intercemori  for  them,  that  their  faith  fail 
not  *.  He  never  fails  to  do  as  he  has  faid, — I  will 
inflrucl  thee,  and  teach  thee  the  way  which  thoujhaltgo  ; 
I  will  guide  thee  with  mine  eye: — When  thou  paffeft 
through  the  waters,  I  will  be  with  thee  ;  and  through 
the  floods,  they  jhall  not  overflow  thee :  When  thou 
walkefi  through  the  fire,  thou/halt  not  be  burnt,  neither 
Jhall  the  flame  kindle  upon  thee  \.  He  fays  to  each  of 
them, — Fear  thou  not,  for  I  am  with  thee ;  I  will 
flrengthen  thee,  I  will  help  thee,  I  will  uphold  thee  with 
the  right  hand  of  my  righteoufnefs  ||. — They  cannot 
but  be  furely  and  finally  preferved;  when  they  are 
continually  in  Chrift's  hand,  and  in  the  Father's 
hand  :  Hands,  out  of  which  none  is  able  to  pluck 
them  §  ! 

jthly,  They  will  all  be  brought  forward  unto  a 
ftate  of  perfection,  in  holinefs  and  happinefs;  as  to 
both  their  fouls  and  bodies,  for  ever.  This  perfec- 
tion will  be  enjoyed  in  their  bodies,  when  he  (hall  ap- 
pear the  fecond  time.  It  is  enjoyed  in  their  fouls  at 
death ;  as  thefe  are  then  made  perfect  in  holinefs, 
and  do  immediately  pafs  into  glory  :  Finding  the 
way  into  it  confecrated  and  kept  open  for  them,  by 
their  glorious  Forerunner.  Then  do  they  take  their 
prepared  place  in  the  general  affembly  and  church  of 
the  firfl-born  which  are  written  in  heaven  ;  among  the 

fpirits 

*    i  Pet.  i-  5.  f   Luke  xxii.  32. 

\   PfaL  xxxii.  8. ;    Ifa.  xliii.  2. 
I   Ifa.  xli.  10.  §  John  x.  28,  29. 


Covenant  of  Grace,  249 

fpirits  of  jiift  men  made  perfett  *.  They  have  a  joy. 
ful  meeting  with  Chrift,  at  their  expiring  on  death- 
beds; as  come  for  receiving  them  unto  himfelf,  that 
where  he  is  there  they  may  be  alfo :  Being  ever  intent 
on  having  them  with  him,  in  due  time,  where  he  is; 
that  they  may  behold  his  glory  f. 


HEAD     IL 

Of  the  minifterial  Accompli  foment  of  the  Covenant  of 
Grace. 

The  whole  accomplifhment  of  this  Covenant  a- 
mong  men,  is  by  Jefus  Chrift  as  Mediator.  The 
conditionary  part  of  it  immediately  belonged  to  him, 
to  be  perfonally  fulfilled  by  him.  As  to  the  promif 
fory  part  of  it,  the  primary  accomplifnment  of  this 
hath  been  effected  by  God  the  Father  upon  Chrift 
himfelf ;  fo  that  he  got  all  the  promifes  made  over 
to  him,  for  effectuating  the  fecondary  accomplifh- 
ment thereof  upon  his  people:  As  hath  been  ex- 
plained. t 

Under  the  head  of  the  mediatory  accomplifhment 
of  the  Covenant  of  Grace,  in  the  fpecial  fenfe  of  that 
expreffion;  a  view  has  been  taken  of  what  Chrift 
hath  done  immediately  by  himfelf:  As  alfo  of  what 
he  hath  done  and  ftill  doth  immediately  by  his  Spi- 
rit, through  his  word  and  ordinances.  The  things 
to  be  confidered  under  the  head  of  the  minifterial  ac- 
complifhment of  that  Covenant,  belongs  alfo  to  his 
mediatory  accomplifhment  of  it,  according  to  the 
general  fenfe  of  the  expreffion ;  but  through  the  in- 
tervention of  a  public  miniitry  which  he  hath  efta- 

G  g  blifhed 

*  Hcb.  xli.  23.         f  John  sir*  3.  j     xvii.  2+» 


250  A  Vi  ew  of  the 

blifhed,  for  difpenftng  his  ordinances  in  the  vifiblc 
Church. 

There  are  ordinances  6f  government  and  difcipline  ; 
which  he  bleiTeth  for  forming  and  upholding  the 
Church-fhte,  and  for  maintaining  the  viable  purity 
of  that  body.  There  is  the  ordinance  of  the  public 
worfoip  of  God  through  Chrift,  as  performed  by  fo- 
lemn  and  ftated  arTemblies ;  in  which,  fo  far  as  it  is 
performed  according  to  his  will,  he  is  graciouily  pre- 
sent. There  are  facramental  ordinances,  of  Bapiifm 
and  the  Lord's  Supper;  which  he  blefleth  for  their  dif- 
ferent ends:  As,  by  the  one,  members  are  initiated 
into  the  viable  Church,  under  a  folemn  dedication 
of  them  to  him;  and,  by  the  other,  his  people  are 
efpecially  fed  and  nourifhed — built  up  in  holinefs 
and  comfort,  through  faith  unto  falvation. Con- 
cerning all  thefe  ordinances,  as  to  the  nature  and 
adminidration  of  them,  there  are  various  contro- 
verfies  among  particular  churches :  But  it  doth  not 
con  hit  with  the  defign  of  the  prefent  Contemplations, 
to  enter  into  thefe  controverfies ;  which  may  be 
found  difcufTed,  on  all  fides,  in  various  other  publi- 
cations. 

What  is  propofed  here,  is — to  take  fome  view  of 
the  minifterial  accomplifhment  of  the  Covenant  of 
Grace,  by  the  great  ordinance  of  the  preaching  of  the 
gofpel;  which  is  the  fame  to  all  particular  churches, 
fo  far  as  of  a  Chriftian  Hate  and  management. 

rl  he  preaching  of  the  gofpel  is  an  ordinance  which 
Chrift.  hath  initituted,  for  being  continued  in  his 
Church  through  all  ages.  The  Scriptures  of  the 
New  Teftament  abound  with  exemplary  views  of  this 
great  ordinance.  Our  Lord  gave  a  moil  exprefs 
commifllon  to  his  Apoilles ;  Go  ye  into  all  the  zuorld, 
and  preach  the  gofpel  to  every  creature  *.  This  com- 
miflion  which  they  got,  was  not  confined  to  them- 

felves : 

*    Mark  JKVii  1  j. 


Covenant  of  Grace.  251 

felves :  It  comprehended  all  who  mould  be  regularly 
employed  in  that  work  through  all  fucceeding  a 
as  he  added, — Lo,  I  am  with  you  alway  even  unto  the 
end  of  the  world*.  He  declared  his  will  and  pur- 
pole,  that  repentance  and  remijfon  of  Jim  Jhould  be 
preached  in  his  name ;  even  among  all  nations,  i 
ningat  Jerufifie-mp  It  is  a  (landing  article  in  the 
great  myftery  of  godlinefs,  that  Chrift  is  preached 
unto  the  Gentiles  J.  This  is  the  great  mean  through 
which  the  exercife  of  his  prophetical  and  kingly  of- 
fices is  carried  on :  By  which  he  gradually  gathers 
fmners  unto  himfelf,  and  enables  his  people  to  build 
up  themfelves  in  their  moft  holy  faith. — It  is  thus  an 
ordinance  of  diftinct  refpe&s,  to  the  members  of  th£ 
vifible  ^vA  of  the  invifible  Church. 


SECT.     I. 

Of  the  Ordinance  ^Preaching,  as  it  refpecls  the  Mem- 
hers  of  the  vifible  Church. 

§  I.  This  ordinance  is  of  indifpenfable  necefiity 
in  the  vifible  Church. — It  muft  be  wholly  conform- 
ed to  the  holy  Scripture?,  thefe  muft  afford  all  the 
matter  of  it;  it  muft  contain  nothing  againft  or  be- 
yond them  ||.  But  the  fulnefs  of  the  Scriptures,  c- 
ven  when  the  canon  thereof  is  now  completed,  can- 
not fuperfede  the  necefiity  of  preaching.  The  read- 
ing of  thefe,  as  alfo  of  other  books  illuftrating  the 
fame, — is  blefTed  for  the  conviction  and  converfion 
of  finners,  as  alfo  for  their  fubfequent  edification. 
Yet  the  benefit  of  them  is  not  left,  even  mainly,  to 
depend  upon  the  reading  ;  a  privilege  which,  in  for- 
mer ages,  was  not  commonly  enjoyed:  And  however 
common  now,  it  is  only  of  a  private  nature ;  nor 

could 

*  Matth.  xxviii.  20.  f   Lukt  xxiv.  47. 

%   1  Tim.  iii.  16.  fl    Ifa.  viii.  2C 


252  A  View  of  the 

could  it  properly  ferve  the  defigns  of  grace,  if  the 
Scriptures  were  fubjected  to  the  precarious  care  of 
individuals  about  ufing  that  privilege, 

The  Church  is  of  a  public  ftate,  to  which  a  pub- 
lic difpenfation  of  the  word  is  elTential;  bringing  it 
to  the  ears  of  multitudes  at  once,  many  of  whom 
might  not  be  capable  or  careful  to  read  it.  And  the 
preaching  is  instituted  for  a  profitable  explaining  and 
applying  of  thofe  doctrines  and  duties  which  are  pro- 
pofed  in  the  Scriptures.  It  is  therefore  an  ordi- 
nance of  molt  eminent  consideration  in  the  New 
Teftarnent,  mentioned  in  it  above  an  hundred 
times  ;  and  is  peculiarly  blefTcd  for  effectuating  the 
defigns  of  grace :  As  a  believing  in  Chrift  for  falva- 
tion, is  efpecially  through  a  hearing  of  him ;  from 
the  mouth  of  thofe  who  are  really  fent  to  preach  ihe 
go/pel  of  peace  *, — fent  forth  as  heralds,  to  proclaim 
the  gracious  edicts  of  the  King  on  the  holy  hill  of 
Zion. 

§  II.  This  ordinance  is,  in  general,  a  preaching 
of  the  gofpel  of  Jefus  Chrift.  But  it  is  not  confined 
to  the  matter  of  the  gofpel,  according  to  the  ftri& 
and  peculiar  fenfe  of  this  word  :  It  doth  not  (imply 
mean  a  publifhing  of  the  peculiar  myiteries  of  Chrif- 
tianity;  of  gracious  doctrines  and  promifes,  of  gra- 
cious offers  and  calls*  It  comprehends  alfo  the 
whole  doctrine  of  our  natural  eitate  of  curfednefs  and 
corruption;  with  the  whole  doctrine  of  the  law  of  the 
Covenant  of  Works  :  According  to  the  fubfervience 
of  all  this  doctrine  unto  the  gofpel  of  our  falvation; 
a  doctrine  of  falvation  being  abfurd,  even  inconfift- 
ent  with  common  fenfe,  but  in  connection  with  the 
doctrine  of  what  we  need  to  be  faved  from. — And  the 
members  of  the  vifible  church,  who  are  immediately 
and  equally  the  objects  of  all  this  preaching,    are 

here 

*   R0m.  x.  14,   15. 


Covenant  of  Grace.  253 

here  confidered  as  the  fame  with  go/pel- hearers ;  all 
who  are  providentially  brought  within  the  reach  of  it. 

§  III.  By  the  ordinance  of  preaching,  gofpel-hear- 
ers  have  an  alarm  founded  to  them  about  the  finful- 
nefs  and  mifery  of  their  natural  eilate ;  which  has 
been  fomewhat  explained  in  another  place  *.  That, 
in  general, — 

1/?,  They  have  come  into  the  world  under  the 
guilt  of  the  nrftiin:  As  having  been  reprefented  by 
the  firft  man,  in  the  pofithe  ftate  which  the  Covenant 
of  Works  was  brought  into  with  him;  having  ac- 
cordingly finned  in  him  and  fallen  with  him,  in  his 
firft  tranfgreflion.  By  one  marHs  difcbcdiencc,  many 
were  made  finners  :  By  the  offence  cf  o?ie9  judgment 
came  upon  all  men  to  condemnation  f . 

&dly,  They  have  come  into  the  world  under  a 
want  of  original  righteoufnefs:  Under  a  want  of 
God's  image  upon  their  fouls,  in  knowledge  and 
righteoufnefs  and  holinefs ;  as  having  been  forfeited 
by  the  guilt  of  the  firfl:  fin.  Every  one  needs  to  be 
renewed — after  the  image  cf  him  that  created  him  :  For 
there  is  none  righteous,  no  not  one  J. 

3^/j,  They  have  come  into  the  world  with  an  u- 
niverfal  corruption  of  nature ;  fliapen  in  iniquity,  and 
conceived  in  fin  ||:  With  natures  of  an  abfolutc  dii- 
conformity  and  oppofition  to  the  nature  end  will  cf 
God ;  having  in  them  the  feeds  of  ail  actual  tranf- 
greflions. 

4tbfy,  The  corruption  of  their  lives  is  anfwerable 
to  that  of  their  natures :  They  live  in  error  § ;  in  a 
habitual  courfe  of  eflrangement  from  and  rebellion 
againft  God.     The  wickednefs  of  man  is  great  in  the 

earth  ; 


*   Parti.     Chap.  VII.  f    Rom.  v.  18,   19. 

$   Col.  iif.  10.;   Rom.  iii.  10.         H   Pfal.  U.  5. 
§   2  Pet.  ii.  18. 


254  -A  View  of  the 

earth  ;  as  every  imagination  of  the  thoughts  of  his  heart 
is  only  evil  continually  *. 

$ihly%  They  are  in  a  (late  of  a&uai  and  abfolute 
fuhjection  to  the  Covenant  of  Works:  Under  an  ex- 
action of  perfect  obedience  to  it  in  every  point  for 
life,  though  they  cannot  perform  a  real  obedience  to 
it  in  any  point ;  and  under  a  fentence  of  eternal 
death  for  every  difobedience:  Curfed  is  every  one  that 
continue th  not  in  all  things  which  are  written  in  the  bsok 
of  ihe  law,  to  do  them  f. 

6thly,  They  are  abfolutely  incapable  of  recover- 
ing themlel/es  from  the  eftate  of  fin  and  rrnlery ;  al- 
together without  ftrength  for  it  J.  They  can  never 
difcharge  the  indifpeniabls  c-aim  of  the  Covenant- 
jaw ;  in  refpect  of  iatisfaction  for  fin :  More  than  in 
refpect  of  obedience;  which  requires  a  change  of 
their  natures,  in  order  to  a  proper  change  of  life. 

ythly.  They  are  not  only  without  ftrength,  but 
they  are  enemies  ||:  Enemies,  not  only  to  the  autho- 
and  will  of  God  in  his  law;  but  likewife  to  all 
the  device  of  the  grace  and  wifdom  of  God  for  their 
recovery. —  Their  cafe  is  therefore  abfolutely  defpe- 
rate;  fo  far  as  can  fall  within  the  reach  of  any  natur- 
al endeavours  or  jipprehenfions :  They  can  have  no- 
thing to  look  for,  according  to  the  Covenant  law 
which  they  are  under, — but  to  be  punifhed  with  ever- 
lafling  dcfmiclion  from  the  prefencc  of  the  Lord,  and 
from  the  glory  of  his  power  §. 

Thefe  things  which  can  be  but  generally  pointed 
out  in  this  place,  admit  of  great  enlargements, — in 
folemn  dealing  with  finners  about  their  falvation. 

§  IV.  By  the  ordinance  of  preaching,  a  publica- 
tion is  made  to  gofpel  hearers  of  good  tidings  of  great 
joy  •*.     The  principal  matter  of  the  preaching  to 

which 

*   Gen.  vi.  5.  f   Gal.  iii.  10.  t   Rom.  v.  6. 

|]   Rom.  v.  10.  §2  Thef.  i.  Q.  **  Luke  ii.  le. 


Covenant  of  Grace.  255 

which  that  of  the  things  abovcmentioned  is  fubfervi- 
ent,  is  the  gofpel  of  falvation: — The  whole  doctrine 
of  the  Covenant  of  Grace  ;  as  to  the  eftablifhment  of 
that  Covenant,  and  the  fulfilled  condition  of  it  (in 
ChrirVs  obedience  unto  death),  with  the  great  and 
precious  promifes  of  it:  The  doclrine  of  the  perfon  of 
Chriil  and  of  his  mediatory  offices:  The  doclrine  of 
his  priefthood;  as  to  his  incarnation,  fervice,  fuffer- 
ing,  refurre&ion,  exaltation,  and  intercelhon :  The 
doctrine  of  the  continued  exercife  of  his  prophetical 
and  kingly  offices :  More  particularly,  the  doclrine 
of  his  juitifying  righteoufneis  \  and  of  his  falsifying 
grace. 

And  all  this  wonderful  doclrine  is  preached,  not 
for  mere  amufement  to  the  undertundings  of  thofe 
who  hear  it.  It  is  preached,  as  the  word  of  falva- 
tion Jeni  unto  them  ;  as  the  gofpel  of  their  falvation,  as 
the  falvation  of  God  fent  unto  the  Gentiles,  And,  in 
this  public  difpenfation  of  the  gofpel,  there  is  made 
to  all  the  hearers  of  it,  immediately  and  equally, — a 
moil:  gracious  offer  of  Chrift,  and  all  his  falvation ; 
with  a  mo(t  gracious  call  unto  them,  for  their  re- 
ceiving and  reding  upon  him  accordingly. — On  this 
momentous  fubjecl,  the  following  things  may  be 
confidered  *. 

The 

*  What  follows  In  this  fection,  is  moftly  extracted,  though 
with  fome  variations, — from  the  feventh  articU  of  an  at!?  about 
do&rine,  paffed  by  the  Affociate  Synod  above  thirty  years  ago; 
and  from  an  illiiflralio?i  of  that  article,  by  four  miniilers  of  the 
Synod,  as  a  committee, — of  whom  the  prcfent  writer  only  fur- 
vives  :  And  fome*parts  from  an  appendix  to  thefe.  He  may  be 
excufed  from  diftinguifhing,  by  marks  of  quotation,  the  paffages 
now  borrowed  from  that  article,  illulha  ion,  and  appendix  ;  be- 
caufe  thefe  were  originally  and  altogether  of  his  own  compofi- 
tion  :  But  he  fo  diftinguilhes  what  is  taken  from  th'*  article  re- 
ferred to.  The  whole  (concerning  the  gcfpel-call  and  the  war- 
rant of  faith)  is  to  he  feen  at  large,  in  the  fecond  volume  or  h:s 
Difplay  of  the  Secrjjion-Teflimony* 


i$6  A  View  of  ihc 

The  gofpd-offer  and  call  do  proceed  "  upon  the 
"  foundation  of  the  intrinjic  fufficiency  of  the  death 
"  of  Christ  ;  his  relation  of  a  Kinf man- redeemer  to 
f?  mankind-linners  as  fuch:  And  the promife  of  eter- 
"  nal  life  to"  them  "  as  fuch,  in  the  gofpei."    And, 

i/t9  As  to  the  intrinfic  fufficiency  of  our  Lord's 
death,  it  lies  in  this:  That  "  the  atonement  and 
"  righteoufnefs  of  Chrift,  are,  in  thcmfelves,  of  a 
"  jullice-fatisfying  and  law-magnifying  nature;  con- 
<c  taining  the  utmoft  of  what  law  and  jultice  can  re- 
"  quire,  for  repairing  the  whole  breach  of  the  Co- 
"  venant  of  Works,  and  fulfilling  the  fame, — in  or- 
"  der  to  the  justification  and  falvation  of  mankind- 
f1  iinners  as  fuch,  who  are  warranted  to  betake  them- 
"  feives  thereto  by  faith." 

Thus,  though  our  Lord  came  to  redeem  only  a 
part  of  mankind,  he  did  not  come  to  fulfil  only  a 
part  of  the  law  in  their  place  ;  and  to  bear  only  a 
part  of  its  curfe  for  them:  As  there  can  be  no  dif- 
tingu idling  of  this  matter,  into  parts.  Nothing  lefs 
could  have  been  fufficicnt  for  the  redemption  of  any- 
one of  them,  than  a  fulfilling  the  whole  commands 
of  the  law, — and  a  bearing  its  whole  curfe;  all  which 
he  has  done:  Nor  could  any  thing  more  have  been 
requifite,  in  the  nature  of  the  cafe,  for  the  redemp- 
tion of  all  finners  who  are  under  the  fame  broken 
Covenant.  And  while  none  are  juflified  as  eleft9 — 
but  as  mankind  finners,  who  are  betaking  themfelves 
to  this  atonement  and  righteoufnefs  by  faith;  all  of 
thefe  are  warranted  to  do  fo,  wherever  the  gofpei 
com:*. — Such  is  the  intrinfic  fufficiency  of  our  Lord's 
death,  the  juftice-fatisfying,  and  law-magnifying  na- 
ture of  his  atonement  and  righteoufnefs;  a  ground 
of  fufficient  validity  and  extent,  for  the  molt  free 
and  extenfive  offer  and  call  of  the  gofpei  to  finners 
of  mankind. 

%dly> 


Covenant  of  Grace.  057 

idly,  Chrift's  relation  of  a  Kinfman-redeemer  to 
them,  lies  both  in  his  per/on  and  offices.     For, 

1.  "  Our  Lord  Jesus  Christ,  in  the  glorious 
"  constitution  of  his  per/on,  as  God-man,  Immanuet, 
"  God  with  us, — doth  ftand  in  an  equal  and  undif- 
"  tinguifhed  relation  of  a  Kinfman-redeemer,  to  man- 
li  kind-fmners  as  filch,"  The  relation  here  fpoken 
of,  is  not  fuch  as  arifes  from  any  aft  of  Chrift's  de- 
fijgn  or  intention  concerning  them  :  But  it  is  fuch  as 

arifes  from  the  conftitution  of  the  perfon  of  Chrift, , 

in  his  being  God-man,  a  Redeemer  in  human  na- 
ture; and  this  relation  can  no  more  belong  to  the  e- 
left,  than  to  any  other  finners  in  the  fame  nature. 

Chrift  indeed  ftands  in  a  very  fpecial  and  diftin- 
guifhed  relation  of  a  Kinfman-redeemer,  to  the  c- 
lect ;  from  the  act  of  the  Father's  will  in  giving  them 
to  hiin,  and  the  ad  of  his  own  will  in  undertaking 
for  them:  Which  relation  is  wholly  abftracted  from, 
in  the  offer  made  of  Chrift  to  them  and  others  by  the 
gofpel.  But,  as  he  is  God  manlfejl  in  the  flcjh,  bear- 
ing the  public  capacity  of  a  Redeemer, — made  un- 
der the  law  in  man's  nature :  this  makes  his  perfon 
to  ftand  in  the  relation  of  a  Kinfman-redeemer  to  all 
mankind-finners,— without  any  diuinclion  between 
the  elect  and  others:  Becaufe  the  elect  are  no  other- 
wife  finners,  and  no  other  wife  men,  than  as  all  the 
reft  of  mankind  are. 

2.  Our  Lord  Jefus  Chrift  bears  this  farther  rela- 
tion x)f a  Kinfman-redeemer  to  them;  that  "  his  me- 
"  diatory  offices,  in  the  true  and  glorious  nature 
"  thereof, — do  ftand  in  an  equal  and  undiftinguifh- 
"  ed  relation  and  fuitablenefs,  to  the  cafe  and  need 
u  of  mankind-finners  as  fuch."  There  is  indeed  a 
verj  fpecial,  a  diftinguifhed  relation  and  fuitablenefs 
of  his  offices  to  the  elect;  from  his  becoming  an  un- 
dertaker for  them  in  thefe  offices :  Which  alfo  is 
whollv  abftracted  from,  in  the  offer  made  of  Chrift 

II  h  by 


358  A  View  of  the 

by  the  gofpel.  But  the  relation  and  fuitabletfefs 
which  arifes  from  the  glorious  nature  of  thefe  offices, 
mud  belong  to  all  mankind  finners, — without  any 
didinction  between  the  elect  and  others;  becaufe  the! 
cafe  and  need  of  the  elect,  is  jud  of  the  fame  nature 
with  that  of  all  others  :  As  the  office  of  a  phyfician, 
in  its  nature,  is  the  fame  way  related  to  the  condi- 
tion of  all  difeafed  perions  ;  efpecially  fuch  as  are  all 
in  the  fame  difeafe. 

And  from  the  common  relation  of  a  Kinfman-re- 
deemer,  which  Chriil:  thus  bears  to  mankind,  he  is 
every  way  fit  for  being  employed  and  reded  upon 
by  them;  in  his  perfon,  offices,  atonement  and  righ- 
teoufnefs:  Which  is  a  ground  of  fufficient  validity 
and  extent,  for  the  mod  extenfive  offer  and  call  of 
the  gofpel  to  finners  of  mankind. 

$dly9  There  are  "  abfolute  promifes  of  judification 
ct  and  eternal  life  through  Chrid,  to  mankind-fin- 
"  ners  as  fuch,  in  the  gofpel;  the  pofiefTion  of 
"  which  bleflings  is  to  be  certainly  obtained,  in  the 
Ci  way  of  believing." 

In  the  original  tranfaction  of  the  New  Covenant, 
all  the  promifes  bear  a  fpecial  and  particular  direc- 
tion to  the  elecl, — all  their  names  being,  as  it  were, 
feverally  recorded  therein:  So  that  the  promifes,  as 
there  laid,  are  an  expreffion  of  God's  gracious  pur- 
pofe  concerning  each  of  them  particularly,  and 
them  only.  But  the  matter  is  far  otherwifc,  in  the 
adminiftraiion  of  that  Covenant  by  the  gofpel.  For 
the  gofpel,  as  it  were,  brings  forth  an  extract  from 
that  glorious  original, — in  which  extract,  the  pro- 
mifes bear  an  indefinite  direction;  a  blank  being  left, 
where  the  names  of  the  elect  are  recorded  in  the  ori- 
ginal :  So  that  thefe  promifes,  as  laid  out  to  men 
in  the  gofpel,  do  abdract  from  all  regard  to  any  as 
cicely — to  any  more  than  others;  or  they  have  a  re- 
fpect  to  them  only  2&  finners  of  mankind. 

And 


Covenant  of  Grace.  259 

And  thefe  abfolute  promifcs  to  them  in  the  gofpel, 
are  not  to  be  immediately  confidered  as  an  expremon 
pf  God's  purpofe, — or  as  a  declaring  of  what  he  will 
do,  in  the  performance  thereof;  but  they  are  to  be 
immediately  confidered,  as  an  expreflion  of  God's 
free  offer  fo  to  do  and  perform.  And  this  offer  is  e- 
qualiy  made  to  every  hearer  of  the  gofpel,  warrant- 
ing them  all  to  apprehend  and  apply  the  promiles  by 
faith:  While  the  pofleilion  of  all  promiied  bteflings 
is  to  be  certainly  obtained  in  the  way  of  believing ; 
the  Lord  never  failing  to  f u ft ain  faith's  appropriation 
of  the  promifes,  fo  as  to  perform  the  fame  unto  all 
believers.  Neither  are  thefe  promifes  to  be  confider- 
ed, as  an  expreflion  or  declaration  of  God's  purpofe 
to  any  in  particular,  but  as  they  come  to  be  accep- 
ted and  reded  upon;  or  as  perfons  are  determined 
to  fill  up  their  names  in  the  blank,  by  the  hand  of  an 
applying  faith:  Which  all  gefpel  hearers  arc  equally 
and  immediately  warranted  to  do,  by  God's  oiler 
and  call. 

Such  then  is  the  direction  and  indorfement  which 
the  abfolute  promifes  of  juftification  and  eternal  life, 
through  Chrift,  do  bear  to  mankind-fmners  indefi- 
nitely;  in  the  difpenfation  of  the  gofpel:  And  fuch 
is  the  claim  they  have  to  thefe  promifes,  a  claim  e- 
very  way  fuflicient  to  faith ;  having  no  dependence 
on  God's  intention  or  defign,  as  to  thofe  for  whom 
the  promifes  were  originally  made.  And  feeing 
they  make  an  exhibition  of  Chrift  to  all  gofpel  hear- 
ers,— in  his  perfon,  offices,  atonement  and  righte- 
oufnefs;  or  do  bring  him  and  his  falvaticm  to  every 
Tinner's  door,  in  a  full  and  free  offer:  This  is  a  glo- 
rious foundation,  a  fumcient  ground, — for  the  gene- 
ral call  of  the  gofpel. 

Moreover,  this  call  is  not  man's,  but  God's: 
There  is  "  an  interpofal  of  divine  authority  in  the 
"  gofpel  call;  immediately  requiring  all  the  hearers 

*    V  «  thereof 


i6o  A  View  of  the 

"  thereof  to  receive  and  reft  upon  Christ  alone  for 
"  falvation,  as  he  is  freely  offered  to  them  in  the 
"  gofpel."  And  from  this  call  of  divine  authority, 
upon  the  fufficient  foundation  which  has  been  consi- 
dered ;  <c  all  the  hearers  of  the  gofpel  are  privileged 
u  with  an  equal,  full  and  immediate  warrant,— to 
"  make  a  particular  application  and  appropriation 
"  ofChriiT,  with  all  his  redemption  and  falvation, 
<l  feverally  unto  themfeives,  by  a  true  and  lively 
"  faith." 

The  Lord  is  pleafed  to  gather  his  elect  from  a- 
rnong  others,  by  fuch  a  difpenfation  of  the  gofpel  as 
takes  no  more  notice  of  them  than  others:  And  if 
this  were  not  the  cafe,  there  could  be  no  room  at 
sll  for  any  outward  difpenfation  of  the  gofpel;  nor 
for  the  myftery  of  faith  in  obeying  the  fame.  The 
glorious  Redeemer,  with  hia  plenteous  redemption, 
is  equally  fet  forth  to  ail  by  the  gofpel :  For  being 
received  and  reded  upon,  according  to  the  prefent 
revelation  and  exhibition  to  every  one ;  not  accor- 
ding to  what  views  were  had  of  particular  perfons, 
in  the  original  providing  of  fuch  a  Redeemer  and 
redemption.  And  this  unlimited  method  of  difpen- 
fation, is  what  the  Lord  blerTeth  for  gathering  in  his 
elect:  While  they  aie  thus  gathered  in  upon  no  o- 
ther  ground,  by  no  other  invitation  or  welcome, 
than  what  is  common  to  them,  with  all  other  hear- 
ers of  the  gofpel.  The  matter  of  the  gofpel  is  equal- 
ly fuited  to  the  fmful  and  miferable  condition  of 
thefe  others;  it  is  equally  gw d  for  them, — who  are 
under  a  natural  obligation  to  feck  good  and  not  evil, 
that  they  may  tive  *.  And  the  Lord's  fovereign  pur- 
pofe  of  leaving  ihcm  to  perifh  in  their  rebellion  and 
unbelief,  can  no  way  interfere  with  his  making  them 
objects  of  the  gofpel-call ;  no  more  than  it  can  in- 
terfere with  his  continued  requiring  of  their  due  o- 

bediencc 

*  Amos  v.  14. 


Covenant  of  Grace.  261 

bedience  and  conformity  to  the  moral  law,  which  his 
purpofe  leaves  them  to  trample  upon. 

§  V.  All  the  hearers  of  the  gofpel  are  under  the 
highefl  obligation  to  embrace  the  gracious  offer  which 
is  made  to  them,  of  Chrifl  and  all  his  falvation;  to 
comply  with  the  gracious  call  which  is  given  to  them 
for  believing  on  him,  receiving  and  reiting  upon 
him  alone  for  falvation.  This  is  the  ivork  cf  God,  the 
firfl  and  principal  bufmefs  which  he  prefcribes  to 
them,  to  believe  on  him  whom  he  hath  fent  *.  This  is 
mod  eminently  his  commandment,  that  we  foould  be- 

fie-ve  on  the  name  of  his  Son  Jcfus  Chrifl ;  Uftder  this 
tigh  certification,  He  that  believeth  and  is  baptized 
jhall  befaved;  but  he  that  believeth  not  Jloall  be  dafim- 
cd\, — Such  is  the  courfe  which  all  the  hearers  of  the 
gofpel,  without  diftinclion,  are  called  to  take;  for 
juftification  and  eternal  life.  And  it  may  be  obfer v- 
ed,  that, 

1/?,  "  In  the  cafe  of  a  Tinner's  juftification,  law 
<c  and  juftice  have  no  refpeel  to  God's  fovereign 
••  counfel  about  what  perfons  belong  to  the  election 
(i  of  grace, — for  whom  only  Chrifl:  was  employed  to 
"  make  fatisfaction  and  fulfil  all  righteoufnefs,  and 
cc  for  whom  alone  he  intentionally  did  fo:  Or, 
"  which  is  materially  the  fame,  they  have  no  refpeel 
"  to  the  particular  objective  deflination  or  intention 
<c  of  Chrift's  fatisfa&ion  and  righteoufnefs,  in  the 
"  tranfa&ion  of  the  New  Covenant ;  as  any  way  be- 
"  longing  to  the  pleadablenefs  thereof  at  the  bar  of 
"  law  and  juftice.  But  law  and  juftice  have  a  re- 
"  fpeel  only  unto  the  juftice-fatisfying  and  law- 
<c  magnifying  nature  of  this  atonement  and  righte- 
"  oufnefs;  in  behalf  of  every  finner  who  is  found 
c;  betaking  himfelf  thereunto  by  faith  upon  the  di- 
"  vine  warrant, — as  the  fame  is  unto  all  and  upon 

"  all 

*  John  vi,  29.  f   l  John  iii,  23.  ;  Mark  xvi.  16. 


262  A  View  of  the 

"  all  them  that  believe,  without  any  difference" 
Chrift  is  freely  and  equally  offered  to  all ;  To  him 
give  all  the  prophets  witnefs  ;  that  through  his  name, 
ivhafoever  helicvcth  in  him  Jhall  receive  remijfion  of 
fins  *.  Though  elect  and  believers  will  prove  to  be 
all  one  in  the  event;  \et  the  matter  is  ordered  by 
fuch  a  myftery  of  divine  wiidom,  as  to  leave  no  bar 
in  the  way  of  believing, — with  refpeft  to  any  where- 
ever  the  gofpel  comes.     For, 

idly,  u  The  formal  ground  and  reafon  of  faith — 
"  doth  nowife  lie  in  any  particular  objective  delti- 
K  nation  of  Chrift's  fatisfa&ion  and  righteoufnefs, 
"  or  in  any  particular  objective  intention  wherer 
"  with  he  made  and  fulfilled  the  fame.  But  it  whol- 
•*  ly  lies  in  the  glorious  perfon  and  offices  of  Chrift, 
"  with  his  fatisfa&ion  and  righteoufnefs, — as  freely 
<:  and  equally  fet  forth  by  the  gofpel,  unto  all  the 
4C  hearers  thereof:  With  the  Lord's  gracious  call 
"  and  command,  for  each  of  them  to  come  over  by 
c*  faith  unto  this  glorious  foundation;"  in  a  depen- 
dence on  the  abfoiute  promiies  which  have  been  con- 
fidered. 

And  a  perfon  is  united  to  Chrift, — through  an 
embracing  of  him  by  faith,  in  obedience  to  that  calh 
The  righteoufnefs  of  Chrift  is  gracioufly  imputed  to 
the  perfon:  He  is  inverted  with  this  juftifying  righ- 
teoufnefs, enjoys  pardon  and  peace  through  the  fame, 
is  accepted  as  righteous  in  God's  fight  on  account 
thereof;  and  is  endued  with  a  perfonal  right  to  all 
the  privileges  of  the  fons  of  God,  as  being  graci- 
oufly received  into  their  number. 

2>dly,  As  faith  is  a  receiving  of  Chrift,  its  receiv- 
ing act  is  an  ad  of  belief  or  perfuafion.  It  truly  re- 
ceives ;  as  the  eye  receives  light,  as  thre  hand  receives 
a  gift,  or  as  the  mouth  receives  food.  But  while 
it  thus  receives  from   God,  as  he  reaches   out  the 

bleffing 

#  A6ls  x-  43. 


Covenant  of  Grace.  263 

bleffing  in  the  word  of  grace,  and  fo  receives  what 
the  perfon  formerly  had  not ;  this   is  juft  a  believing 
that  he  presently  has  it  all  for  his  own,  as  prefentlf 
fuflained  to  be  fos  at  the  bar  of  law  and  jufticc . 

It  is  therefore  an  appropriating  pcrfuafton  which  be- 
longs to  the  nature  of  faith:  Greatly  differing  from- 
that  fenfible  atfurance  of  an  intereft  in  Ghrift,  or  of 
falvation,  which  arifes  from  a  view  or  the   i. 
work  in  the  heart ;  or  which  we  are  privileged  . 
— when  ike  Spirit  itfelf  beareih  witnefs  1.  r  fp*L 

rit9  that  we  are  the-  children  of  Gcd.     Without  any  re- 
fpecr,  to  divine   purpofes   and   intentions,  or  to 
perfon's  inward  experiences ;  an  appropriating  faith 
proceeds  wholly  upon  the  prefent  revelation  of  Chrift: 
in  the  gofpel. 

There  it  finds  an  object,  fully  fuitable  and  fatisfy- 
ing;  even  the  glorious  perfon  and  offices  of  Chrift, 
with  his  fatisfaction  and  righteoufnefs, — as  in  them- 
felves  confidered.  And  it  takes  up  a  fufficient 
ground,  a  full  warrant,  for  apptopriatlng  this  glorious 
objetr,  to  the  perfon's  felf ;  with  a  firm  perfuafion  of 
an  intereft  therein  to  eternal  life:  Juft  as  it  finds  the 
fame  freely  and  equally  fet  forth  by  the  gofpel,  unto 
all  the  hearers  thereof;  with  the  gracious  call  and 
abfolute  promifes  which  accompany  that  exhibition 
of  Chrift.  The  perfon  fees  that  he  would  be  a  rejec- 
ter of  the  whole,  if  he  did  not  believe  with  an  appro- 
priation of  the  whole  to  himfelf;  while  the  revelation 
of  grace  is  made  to  him  for  this  purpofe,  or  for 
none  at  all. — Such  a  wonderful  power  and  privilege 
it  is,  which  God  beftows  on  true  faith, — that  he 
makes  all  to  be  perfonally  and  favingly  a  man's  own  i 
juft  as  the  man  is  taking  all  to  himfelf,  and  making  all 
his  own,  by  an  appropriating  perfuafion  of  faith. 

4//j/y,  This  faith  is  Tifuper -natural  perfuafion  ;  it  is 
the  gift  of  God,  of  the  operation  of  God*:  What  no  man 

is 

*  Kph.  Ji.  8. ;  Col.  ii.  12. 


26*4  A  View  of  the 

is  capable  of  working  out  in  himfelf,  as  all  his  natural 
apprehenfions  and  inclinations  (land  in  oppofition  to 
it.  The  offers  and  calls  of  the  gofpel  can  never  be 
truly  underftood  and  acquiefced  in,  by  common 
fenlc  or  reafon ;  for  they  are  among  the  things  of  the 
Spirit  of  God)  which  the  natural  man  receiveth  not, 
neither  can  know. 

But  the  Lord  powerfully  works  this  faith,  in  the 
fouls  of  his  own  elect.   The  gofpel  comes  unto  them^ 
not  in  wcrdonly;  but  alfo  in  poivcr.     The  Holy  Spirit 
becomes  unto  them,  the  Spirit  of  wifdom  and  revela- 
tion in  the  knowledge  of  Chrift  ;  And  the  eyes  of  their 
under/landing  are  enlightened. — Then  it  is,  that  their 
particular  accefs  to  Chrift  in  the  outward  offer  of  the 
gofpel,  with  their  immediate  warrant  to  appropriate 
redemption  through  his  blood,-— becomes  a  matter 
of  powerful  demonftration  to  them,  by  which  they 
are  pleafantly  conftrained  to  the  obedience  of  faith. 
5 ;/?.;',  All   the   hearers  of  gofpel,    who   remain 
and  perim  in  their  unbelief,  muft  prove  utterly  in- 
excufeable;  without  having  any  degree  of  apology 
for  themfelves,  from  the  doctrine  of  particular  re* 
demption. — For  all  the  particularity  that  takes  place 
in  the  doctrine  of  redemption,  ftrikes  againft  none 
in  the  way  of  their  entertaining  any  concern  about 
falvation  through  Chrift.     It  has  a  tremendous  af- 
pefl  upon  finners, — only  in  the  way  of  their  fetting 
at  nought  all  the  Lord's  counfel,  and  defpifing  all 
his  reproof.     They  have  the  fame  offers  of  falvation, 
with  the  fame  invitations  to  receive  and  reft  upon 
Chrift,  that  others  have:  And  they  cannot  pretend 
that  others,  who  come  to  Chrift  and  are  faved,  have 
any  better  ground  than  they  to  go  upon;  while  o- 
thers  find  the  fame  ground  to  be  fufficient,  for  draw- 
ing near  in  full  affurance  of  faith.     Neither  can  they 
pretend,  that  any  fuppofed  want  of  accefs  and  war- 
rant, is  the  rqafon  of  their  not  coming  to  Chrift : 

For 


Covenant  of  Grace.  16$ 

For  the  reafori  lies  in  a  love  of  their  finful  condition, 
with  enmity  againft  falvation  from  fin  ;  and  againft 
the  glorious  method  of  falvation  through  Chriit,  in 
a  way  of  free  grac-3.  In  a  word,  they  have  no  (ha- 
dow  of  excufe  ;  as  if  they  had  found  themfelves  any 
way  debarred  from  Chrift,  and  left  under  any  ne- 
reifity  of  perilhing  without  him  :  Seeing  all  their  e- 
itrangement  from  Chrift  is  voluntary,  or  a  matter  of 
their  free  choice ;  and  the  tenor  of  their  indictment 
mult  be  to  this  elTecl, — That  they  hated  knowledge, 
and  did  not  chufe  the  fear  of  the  Lord. 

Never ihelefs,  the  foundation  of  God  ftandeth  fure  ; 
having  this  ft  al,  The  Lord  knoweth  them  that  are  his  *. 
Through  every  generation  in  the  vifible  Church,  the 
cafe  will  be ;  that  while  the  reft  were  blinded,  the  e* 
leclion  hath  obtained  it  f, — hath  obtained  a  place  in 
the  Church  invifible,  of  thofe  who  are  faved. 

SECT.     II. 

Of  the    Ordinance  cf  Preaching,    as  it  refpecls  the 
Members  cf  the  invifible  Church. 

This  ordinance  has  a  primary  refpect  to  men  as 
finners,  providentially  under  the  difpenfation  of  the 
gofpel  in  the  vifible  Church:  But  it  has  zfecondary 
refpecl  to  men  as  faints,  conftituted  members  of  the 
invifible  Church.  It  finds  them  in  the  (late  of  na- 
ture ;  but  is  blefled  for  bringing  them  into  rhe  ftate 
of  grace :  And,  as  in  this  Irate,  it  is  of  a  peculiar 
fuitablenefs  to  them.  The  preaching  which  is  adapt-* 
ed  to  men  as  fmners,  is  of  a  direct  benefit  to  faints 
alio  ;  as  thefe  have  (till  to  mind  and  perfevere  in  their 
fir  ft  work,  of  coming  to  Chriit.  And  the  preach- 
ing which  is  adapted  to  men  as  faints,  may  be  occa- 
fionally  of  benefit  to  finners  alio ;  for  begctttog  ill 

1  i  them 

*   2  Tim,  ii.  19.  f   Rom.  xi.  7. 


166  A  View  of  the 

them  a  concern  about  attaining  to  thofe  experiences 
and  exercifes,  which  they  hear  of  others  being  ac- 
quainted with.  The  preachers  of  the  gofpel,  have  to 
fludy  a  rightly  dividing  the  word  of  truth;  to  give  to 
the  hearers,  feverally,  their  portion  of  meat  in  due  fea- 
fon  *.  As  their  firft  bufinefs  is  about  the  ingather- 
ing of  finners ;  their  next  bufinefs  is  about  the  up- 
building of  faints,  the  members  of  the  invifible 
Church.     And, 

§  I.  The  members  of  the  invifible  Church,  or 
true  Chriftians,  are  the  Lord's  hidden  ones  f ;  they 
are  fo,  as  in  refpect  of  fecurity,  fo  likewife  in  refpecl: 
of  fecreey.  The  Lord  knoweth  moft  particularly  who 
they  are,  as  to  all  the  individuals  of  them.  They 
may  abfolutely  know  themfelves  to  be  of  that  happy 
number,  in  their  faith  of  falvation ;  and  when  the 
Spirit  itfelf  beareth  witnefs  with  their  fpirits,  that  they 
are  the  children  of  God  I  :  Though  they  are  often 
much  in  the  dark  on  this  fubjecl.  But  others  about 
them  cannot  know  them  with  abfolute  certainty ',  to  be 
fuch  perfons :  Nor  can  preachers  of  the  gofpel  dif- 
tinguifh  them  particularly  from  others,  with  a  cer- 
tain knowledge  of  them,  as  objects  of  their  peculiar 
addrefs  in  that  difpenfation. 

But  it  is  certain,  that  there  are  always  fuch  per- 
fons in  the  viiible  Church ;  that  the  fucceffion  of 
them  in  it  can  never  fail,  where  the  truths  and  or- 
dinances of  Chrift  are  properly  difpenfed.  Chrifl 
has  always  a  feed  to  ferve  him  ;  he  will  without  any 
inf'.rruption,  have  fome  to  fear  him  as  long  as  the  fun 
and  moon  endure ',  throughout  all  generations  ||.  And 
the  preachers  of  the  gofpel  are  warranted  to  confider 
all  perfons  as  fuch,  who  bear  a  credible  appearance 

of 

*   2  Tim.  ii.  15.  ;      Luke  xii.  42. 

+  Pfal.  lxxxiif.  3.  %  Rom.  viii.  16. 

IJ   Pfal.  xxii.  30.  ;     lxxii.  5. 


Covenant  of  Grace.  267 

of  being  fo, — in  refpedt  of  their  Chriftian  knowledge 
and  converfation. 

§  II.  The  apoftolical  preaching  was  certainly  con- 
formed to  the  apoftolical  epiftles.  And  thefe  are 
peculiarly  addreiied  to  the  members  of  the  invilible 
Church,  or  to  true  Chriftians  as  fuch:  To  the  faints, 
fanClified  in  Cbrifl  Jefus  ;  faint  s^  and  faithful  brethren 
in  Chrif  ;  begotten  again  unto  a  lively  hope,  by  the  re- 
fur  reel  ion  of  Jefus  Chrifl  from  the  dead  ;  fanclifed  by 
God  the  Father,  and  preferred  in  Jefus  Chrifl;  having 
obtained  like  precious  faith  with  the  Apoftles  them- 
felves.  All  this  is  fo  evident  in  the  front  of  mod  of 
thefe  epiftles,  that  it  needs  not  be  afcertained  by 
particular  quotations. 

With  perfons  of  fuch  characters  the  Apoftles  had 
principally  ado,  in  the  chuiches  then  eftablilhed ; 
which  were  gathered  into  a  church-ftate,  through 
the  primary  exercife  of  their  commiftion  to  preach  the 
go/pel  to  every  creature.  The  profeffion  of  Chriftiani- 
ty  was  not  then  the  prevailing  fafhion  ;  men  had  fel- 
dom  any  felfifh  intereft  to  be  ferved  by  it ;  and  they 
were  expofed  to  manifold  fufferings  on  account  of  it: 
So  that  the  Churches  were  then,  almoft  wholly,  com- 
pofed  of  perfons  who  bore  a  credible  appearance  of 
being  Chriftians  indeed. — x\nd  this  apoftolical  ex- 
ample is  a  ftanding  rule,  for  preaching  the  golpel 
with  a  peculiar  adclrefs  to  the  members  of  inviiibie 
Church.    - 

§  III.  The  preaching  of  the  gofpel  is  to  be  fo  ;. 
drefted  to  them,  in  a  manner  fuited  to  their  pcculi.i 
ftate  ;  for  their  injlrudion  in  right  c  ouj  nefs :  Asa  mean 
which  the  Lord  doth  blefs  for  promoting  the:. 
ritual   knowledge,    experience   and   exercife;    their 
growth  in  grace  and  knowledge;   and  for  building 
them  up  in  their  m«ft  holy  faith, — till  they  all  come, 

in 


268  A  View  of  the 

in  the  unity  of  the  faith,  and  of  the  knowledge  f  the  Sort, 
of  God,  unto  a  perfecl  man  ;  unto  the  ineajiirt  of  the 
fiat  are  of  the  fulnefs  of  Chrifi  *.  They  arc  thus  to  be 
fed  and  nourifhed,  confirmed  and  comforted ;  and 
guarded  againfl:  all  errors  prevailing  in  their  time. 
The  apoffolical  writings  do  richly  abound,  in  exam: 
pies  and  directions,  for  that  peculiar  difpenfation  of 
the  gofpel  to  true  Chrifi  ians ;  upon  which  it  is  not 
needful  to  enlarge  in  this  place. 

§  IV.  The  ordinance  of  preaching  is  especially 
concerned  with  the  members  of  the  invifible  Church, 
to  fortify  them  againfl  temptations ;  as  alio  to  give 
them  proper  reproof  and  correction, — -with  regard  to 
any  errors  which  they  may  be  feduced  into,  and 
whatever  mifappreheniions  of  truth  or  duty  they  may 
entertain.  They  are  like  wife  to  be  thereby  in  flruc- 
ted  about,  and  excited  unto  their  Chriflian  work 
and  warfare :  That  their  converfatich  be  as  it  hecomcth 
the  gofpei  of  Chrifi.,  that  they  may  adorn  the  dotlrtne  of 
God  cur  Saviour  in  all  things  ;  that  they  which  have 
believed  in  God,  be  careful  to  mdntain  good  works], 
They  are  to  be  taught,  that  as  they  have  betake?,! 
themfelves  to  the  righteoufneis  of  Chrifi:,  for  the 
■{unification  of  their  perfons  through  faith  in  him  ;  fo 
they  fhould  ihidy  a  juftifi cation  of  their  faith  by  their 
good  works,  to  /hew  their  faith  by  their  works, —  as 
faith  without  works  is  dead  \. 

An  immecliare  preaching  up  of  moral  duties  is 
wholly  unfcriptnral,  and  quire  vain;  otherwife  than 
in  being  addrefl'ed  to  perfons,  confidered  as  members 
of  the  invifible  Church.  Gofpel  hearers  mould  be 
called  to  the  performance  of  duties,  only  in  the  way 
of  betaking  themfelves  to  Chriil  by  faith,  as  the  rirft 
of  all  their  duties;  for  deliverance  in  him,  from  the 

law 

*   Epli.  iv.  13.  -]•    Phil,  i.  27.;   Tit.  ii.   10;  iii.  8. 

\  James  ii.  l8-  z5. 


Covenant  of  Grace.  269 

hwtf  as  a  Covenant  of  Works :  Taking  up  their  depen- 
dence before  God  for  juftification,  upon  his  fulfilling 
of  that  law  as  a  Covenant;  and  upon  his  grace,  for 
enabling  them  to  ftudy  holinefs  in  all  manner  of 
cpnverfeion, — according  to  that  law  as  a  rule  cf 
righteoufnefs  in  Jan&ification,  and  under  a  fweet 
conftraint  of  his  love. — All  other  preaching  up  cf 
duties,  is  but  a  calling  people,  to  eJtabJijh  their  own 
twhteoufntfs  *;  and  a  calling  them  to  what  is  able- 
lutely  impracticable.  It  is  an  amufing  of  them  with 
fancies  about  good  works  which  can  never  be  reali- 
zed  ;  and  a  promoting  of  their  natural  oppofition  to 
the  gofpcl  of  Chi  iit,  unto  their  eternal  perdition. 

§  V.  The  ordinance  of  preaching  is  efpeciaiiy  con- 
cerned with  the  members  of  the  invifible  Church,  as 
perfons  redeemed  from  the  earth  ;  in  calling  them 
from  earth  to  heaven  :  That,  as  rifen  with  Chrif> 
they  fhould  feek  thofe  things  which  are  above,  where 
Chnfl  fiiteth  on  the  right  hand  of  God, — that  they 
fhould  fet  their  affecl'ion  on  things  above,  not  on  things 
on  the  earth:  Looking  for  that  blefjed  hope,  and  the 
glorious  appearing  of  the  great  God,  and  our  Saviour 
Jifus  Chrifi  f.  They  are  to  be  dealt  with  for  con- 
feiiing,  in  their  exercife  and  behaviour,  thai  they 
are  f  rangers  and  pilgrims  on  the  earth  ;  and  therefore, 
to  have  their  convcrfation  in  heaven  \.  They  are  to 
be  cautioned  againft  earthlinefs,  and  called  unto 
heavenlinefs  of  mind:  Prefling  forward  through  the 
militant,  toward  the  triumphant  ftatc  of  the  Church. 
—  thus  it  is,  that  the  Gofpel-minidry  muft  carry 
them  to  death's  door  ;  leaving  them  there  in  ChriiVs 
hand,  for  ever.  And  fo,  the  Covenant  of  Grace 
comes   to  have  its  full  ac  complement  in  time ;  with 

regard 


*    Rom.  x.  3.  f   Rev.  xiv.  3;  C\l    iff.  1  j  2.  ;  Tit*  il« 

t  Heb.  xi.  13.  5  Phil.  ill.  20.  " 


270  A  View  of  the 

regard  to  the  fouls  of  thofe  for  whom  it  was  eftablijh- 
cdfrom  eternity. 


tj^V4TUii4.ix»tfU^ri ;  1 1 1 i:px&zjz^zf^'.:ix^y&icizia:iltt^sZ;i3r&tfnnv^^ 


PERIOD      III. 

Of  the  Efted  of  the  Covenant  of  Grace  through  Eter- 
nity. 

THOUGH  the  Covenant  of  Works  had  not 
been  broken,  this  world  muft  have  come  to  an 
end  of  its  temporal  (late;  but  fuch  as  we  can  have 
no  particular  conception  of.  The  fucceflion  of  times, 
feafons,  generations,  events  and  revolutions  which 
belong  to  it  in  that  ftate, — could  not  have  been  for 
ever.  Man  was  not,  yea  could  not  be  defigned  for 
an  eternity  of  animal  life;  to  be  debarred  for  ever 
from  all  immediate  enjoyment  of  God,  or  other  wife 
than  through  the  intervention  of  animal  enjoyments 

and  exercifes. Had  all  mankind  been  left  to  pe- 

rifh  in  the  ftate  of  fm  and  mifery,  this  world  muft 
have  come  to  a  mod  horrible  end  ;  by  the  powerful 
and  unmixed  vengeance  of  God.  But  it  muft  have 
flood  through  a  courfe  of  time,  in  fuch  a  condition 
as  could  ferve  for  the  propagation  of  mankind  ;  till 
all  the  children  of  wrath  mould  be  brought  forth. 

Under  the  Covenant  of  Grace,  this  world  is 

hallening  to  an  end;  but  an  end,  with  regard  to 
mankind,  of  a  very  mixed  nature:  The  Jufiice  of 
God  then  to  mine  forth  in  all  its  glory,  to  the  full 
and  everlafting  perdition  of  thofe  under  the  broken 
Covenant  of  Works ;  and  the  Grace  of  God  then  to 

mine 


Covenant  0/  Grace.  271 

shine  forth  in  all  its  glory,  to  the  full  and  everlaft- 
ing  falvation  of  thofe  under  the  Covenant  of  Grace  *. 

Such  will  be  the  mod  dreadful  and  defirable  events 
of  the  great  day,  the  lad  and  greateit  of  all  days ; 
when  the  fun,  moon  and  ftars,  (hall  have  nniihed 
their  courfes  :  When  the  heavens  Jlmll  pafs  away  with 
a  great  noife,  and  the  elements  Jhall  melt  with  fervent 
heat ;  the  earth  alfo,  and  the  works  thai  are  therein, 
Jhall  be  burnt  up  f. 

Jesus  Christ,  the  Son  of  God,  and  the  fon  of 
man, — will  then  come  in  his  glory;  in  the  glory  of  his 
Father  with  all  the  holy  angels  :  Then  Jhall  he  Jit  upon 
the  throne  of  his  glory  ;  and  every  eye  Jlmll  fee  him  J. 
He  will  make  fuch  an  appearance  in  that  day,  on  a 
great  white  throne,  that  the  earth  and  the  heaven  Jhall 
fly  away  from  his  face  ;  and  there  will  be  found  no  place 
for  them  ||  :  How  much  lefs  mail  the  workers  of  ini- 
quity be  able  to  abide  the  day  of  his  coming,  and  to 

Itand  when  he  appeareth  ! He  will  molt  graciouf- 

ly  raife  up  the  bodies  of  all  his  people  in  that  day, 
through  a  joyful  miniflry  of  angels ;  without  fuffering 
any  devil  to  come  near  their  graves :  He  will  fafhion 
them  like  unto  his  glorious  body,  as  happily  reunited 
to  their  fouls:  which  he  will  bring  with  him  from  hea- 
ven, for  thar  purpofe.  By  his  powerful  voice,  the 
bodies  of  all  the  other  dead  will  be  judicially  raifed, 
amidfl  a  fwarm  of  devils;  unto  a  horrible  reunion 
with  their  fouls,  then  brought  from  hell :  And  before 
him  fh all  be  gathered  all  nations  § . 

In  the  day  appointed  for  thefe  greater!;  of  all  e- 
vents,  He  will  judge  the  world  in  righteoufnefs  **  : 
When  a  full  and  final  decifion  will  be  made  on  his 
fide,  of  all  controverfies  that  were  ever  ftated  againft 
his  interefts;   fo  that  Atheifts   and  Deifts,  and  all 

blafphemers 

*   Part  I.  Chap.  I.    Sea.  V.    Inf.  I.  f  2  Pet.  Hi.  10. 

t  Mark  viii.  38.;      Matth.  xxv.  31,;      Rev.  i.  7. 

[J   Rev.  xx.  11.         §  Matth.  xxv.  32.         *•  A6s  xvii.  31. 


272  //  View  of  the 

blafpherners  of  the  glorious  TflREii-iwr-OtfE,  with  all 
the  enemies  of  truth  and  duty, — will  (land  in  a  itate 
of  felf-condemnation  before  him.  He  wil  judge  de- 
vils and  wicked  men,  in  all  the  giory  of  his  media- 
tory perfon :  Though  that  will  not  be  properly  a 
mediatory  work ;  as  no  mediation  could  be  requi- 
fite,  for  procuring  their  deferved  judgment  to  con- 
demnation. But  he  will  have  a  glorious  mediatory 
work,  in  the  judging  of  his  own  people;  when  he 
Jhall  come  to  be  glorified  in  his  faints ,  and  to  be  admired 
in  all  them  that  believe  *  ;  As  they  (hall  be  openly 
acknowledged  and  acquitted  by  him,  in  that  day. 

The  Scripture-teitimony,  upon  all  this  high  lub- 
ject,  could  afford  great  enlargements ;  which  are  not 
thought  proper  to  be  made  here.  The  iffue  of  the 
whole  will  be, — that  the  wicked  will  go  away  into  e- 
verlafling  punijhment^  but  the  righteous  into  life  eter- 
nal \.  And  it  is  the  fpecial  intention  at  prefent, — > 
to  confider  the  Effect  of  the  Covenant  of  Grace  in 
heaven  for  ever,  after  the  judgment  of  the  great  day; 
with  regard  to  both  Christ  and  Ghriflians* 

SECT.     I. 

Of  the  Effect  of  the  Covenant  of  Grace  through  Eter- 
nity vjnh  regard  to  Christ. 

5  I.  Jesus  Christ  will  fit  upon  the  throne  of  his 
glory  for  ever,  in  all  the  truth  of  manhood  as  well  as 
of  Godhead :  He  will  be  ever  the  fame  in  his  media- 
tory perfon,  God-man;  but  how  marvellouily  changed 
from  what  he  once  was, — in  the  manger,  on  the  crofs, 
in  the  fepulchre  !  He  carried  his  humanity  to  heaven 
in  the  view  of  his  difciples;  no  way  dropped  it  when 
he  afcended,  as  Elijah  did  his  mantle:  And  the  fame 
J(fus,  in  the  fame  humanity,  will  come  again  at  the 

laft 

*    2ThcfT.  i.  10.  f  Matth.  xxv.  46. 


Covenant  of  Grace.  273 

laft  day ;  fo  as  every  eye  Jhall  fee  him.  He  will  then 
return  to  heaven,  with  all  his  redeemed  company, 
to  dwell  amon^  them  for  ever  ;  as  ftill  the  fame  Jefus, 
inhabiting  their  nature.  From  his  love  to  them 
which  paffeth  knowledge,  he  loved  their  nature  unto 
that  afTumption  of  it;  and  this  wonderful  love  can 
never  admit  of  his  feparating  himfelf  from  it  or  them. 
He  will  have  the  fame  account  to  give  of  himfelf  to 
them  for  ever,  that  he  once  gave  of  himfelf  to  the 
Apoftle  John  :  I  am  he  that  liveth  (eflentially  the  liv- 
ing one),  and  was  dead;  and,  behold,  I  am  alive  for 
evermore  *, — evermore,  as  having  ftill  the  fame  man- 
hood in  which  he  was  once  dead.  He  took  pofifef- 
fion  of  the  throne  when  he  afcended,  as  Jefus  of  Na- 
zareth ;  a  character  which  belongs  to  him,  only  as  in 
human  nature, — never  to  be  afhamed  of  his  former 
meannefs  in  it:  And  what  he  now  is  upon  the  throne, 
he  ever  will  be ;  the  man  Chrifl  Jefus  f.  He  will  thus 
appear,  through  eternity,  in  the  higheft  glory  of  his 
conititutional  name,  Immanuel,  God  with  us;  with 
us,  in  our  nature :  With  all  the  redeemed  in  heaven 
for  ever,  as  his  brethren  in  the  fame  nature. 

He  will  ever  be,  in  the  midft  of  the  throne,  a  Lamb 
as  it  had  been  Jlain  \ :  A  character  which  belongs  to 
him  only  in  manhood,  in  which  he  had  once  made 
a  facrifice  of  him  (elf.  And  it  would  feem  that  his 
glorious  body  in  heaven,  through  eternity,  will  re- 
tain the  marks  of  his  crucifixion.  How  this  may  be, 
we  cannot  conceive :  But  it  is  certain,  that  he  ap- 
peared to  his  diicipies  with  thefe  marks,  in  his  glo- 
rified body  as  rifen  from  the  dead  ||.  There  is  no  fig- 
nification  in  Scripture,  as  if  the  martyrs  of  Jefus 
would  thus  retain  any  marks  of  what  they  had  fuf- 
fered  in  their  bodies :  As  their  fufferings  had  no  me- 
rit in  them ;  theie  no  wav  belong  to  the  ground  of 

K  k  their 

*   Rev.  i.  18.  f  Aas  xxi!.  8.:    I  Tim.  ii.  5. 

±   Rev.  v.  6.  ||    Lukexxiv.  39,  40.;  John  xx.  27. 


274  A  View  of  the 

their  place  and  (landing  in  heaven.  But  the  glori- 
fied date  of  human  nature  in  the  perfon  of  Chrift, 
and  the  prefence  of  the  redeemed  with  him  in  hea- 
ven,— mult  all  depend  for  ever  upon  his  fufferings 
in  that  nature.  How  fit  and  ravifhing  is  it  then,  that 
thefe  mould  be  for  ever  exhibited  in  the  very  form  of 
his  mediatory  perfon ! 

And  though  the  infinite  glory  of  his  Godhead  was 
once  vailed  by  his  manhood9  it  will  not  be  fo  in  hea- 
ven :  It  will  fhine  forth*  without  any,  obdru&ion, 
through  his  glorious  body  ;  to  the  adonifhed  per- 
ception of  human  eyes.  The  glory  of  all  the  divine 
perfections,  the  infinitely  diffufive  rays  of  all  that 
glory,  will  be  concentrated  in  the  perfon  God-man, 
as  come  down  into  a  mod  wonderful  nearnefs  to  re- 
deemed men,  of  mod  wonderful  perceptibility  by 
them. 

§  II.  Jesus  Christ  will  fit  on  his  throne  for  ever* 
in  the  fulled  glory  of  his  prophetical  office.  He  will 
retain  his  mediatory  ftate  in  heaven  through  eternity, 
as  infeparable  from  the  retaining  of  his  manhood : 
And,  particularly,  he  will  continue  for  ever  in  the 
office  of  a  Prophet.  There  will  be  no  occafion  then 
for  fuch  exercife  of  it  as  now,  by  either  outward  or 
inward  revelation.  But  the  perpetuity  of  knowledge, 
light  and  fight  among  the  redeemed,  will  depend  u- 
pon  his  continued  influence  in  that  office.  From 
hence  only,  they  will  continue  to  be  filled  with  the 
knowledge  of  his  will,  in  all  wifdom  and  Jpiritual  an- 
der/landing*.  He  will  fhine  forth  among  them  as 
the  Sun  of  Rightcoufnefs^  for  ever  in  his  meridian- 
glory  :  And  the  continuance  of  the  glorious  light  in 
them,  will  depend  upon  their  being  ever  filled  with 
emanations  of  light  from  him ;  fo  that  a  failure  of 
thefe  for  one  moment,  would  leave  them  in  utter 

dark- 

*  Col.i.  9. 


Covenant  of  Grace.  275 

darknefs.  But  there  jhall  be  no  night  there \  in  the 
heavenly  Jerufalem;  for  the  glory  of  God  will  lighten 
it,  and  the  Lamb  fhall  be  the  light  thereof*,  rrom 
that  everlafting  influence  of  his  prophetical  office, 
each  of  the  redeemed  will  have  to  fay  through  eter- 
nity, in  a  far  higher  ftrain  than  they  could  ever  do. 
in  time, — The  Lord  is  my  light,  and  my  falvation. 

§  III.  Jesus  Christ  will  fit  on  his  throne  for  e- 
ver,  in  the  fulled  glory  of  his  frkfily  office.  He  will 
not  ceafe,  in  the  eternal  llate,  more  than  now,  to  be 
a priefi  upon  his  throne^.  The  full  atonement  which 
he  formerly  made,  and  the  everlafting  righteoufnefs 
which  he  then  brought  in, — are  what  he  will  for  ever 
be  making  a  glorious  exhibition  of,  on  behalf  of  all 
the  redeemed;  as  the  whole  ground  of  their  admif- 
fion  into  heaven,  and  everlafting  countinuance  there. 
That  former  exercife  of  his  priefthood  on  earth,  will 
never  be  out  o.f  their  eye >  nor  will  they  ever  claim 
any  other  holding  for  eternal  life :.  Saying  to  him, 
in  a  continued  fong  of  praife, — Thou  waft  flain,  and 
haft  redeemed  us  to  God  by  thy  blood  \.  As  it  is  upon 
the  permanent  virtue  of  his  prieftly  office,  finally 
exercifed  on  earth  in  the  fnedding  of  his  precious 
blood,  that  their  heavenly  (late  will  depend  for  ever> 
fo  this  will  be  through  a  perpetuity  of  his  inter  ceffion 
for  them  :  Every  moment  of  their  continuance  in 
heaven,  as  well  as  their  firft  accefs  into  it,  mud  de- 
pend immediately  upon  the  unceafing  permanence  of 
of  his  glorious  fay ;  Father,  I  will  that  they  whom 
thou  haft  given  me  be  with  me  where  I  am,  that  they 
may  behold  my  glory  ||. 

§  IV.  Jesus  Christ  will  fit  on  his  throne  for  e- 
ver,  in  the  fulled  glory  of  his  kingly  office.  As  he 
hath  an  effential  kingdom   now,  in  the  difpenfations 

of 

*    Rev.  xxl.  23.  ;   xxii.  5.  +  Zcch.  vi.  13. 

%   Rev.  v.  9.  {J   John  xvii.  24. 


276  A  View  of  the 

of  Providence ;  he  hath  likewife  a  mediatory  king- 
dom, in  the  difpenfations  of  grace  :  And  this  king- 
dom will  endure  for  ever,  when  grace  fhall  be  per- 
fected in  glory.  This  is  a  n  ever  lofting  dominion ,  which 
fhall  ?iot  pafs  away  ;  his  kingdom,  which  /bail  never  be 
deflroyed:  It  fhall  Jiand  for  ever-,  and  of  his  kingdom 
there  fhall  be  no  end  *.  When  the  Father  conftituted 
him  a  mediatory  King,  it  was  with  this  aiiurance, — 
Thy  throne,  O  God,  is  for  ever,  and  ever  \.  As  Me- 
diator, he  has  all  -power  given  to  him  ;  not  only  in 
earth,  but  likewife  in  heaven  :  And  this  gift  can  i>e» 
ver  be  revoked,  or  abclifhed.  He  will  therefore  reign 
for  ever  in  heaven,  as  the  King  of  faints ;  the  imme- 
diate object  of  all  their  homage  and  obedience.  When 
the  (late  of  eternal  glory  takes  place^ — as  the  throne 
of  God,  fo  likewife  of  the  Lamb,  fhall  be  in  it ;  and 
his  fervants  fhall  fervt  him  J. 

Then  indeed, — he  fhall  have  delivered  up  the  king- 
dom to  God,  even  the  Father  |]  r  Giving  a  mod  full 
and  faithful  account  of  ail  the  adminiftration  of  his 
mediatory  kingdom  in  the  ftate  of  grace;  fo  that  he 
will  then  have  to  fay,  about  his  work  of  application, 
as  formerly  about  his  work  of  purchaie, — //  isfinijh- 
ed.  And  he  will  then  prefent  unto  the  Father,  the 
completed  Mate  of  his  mediatory  kingdom,  in  the 
whole  glorified  body  of  his  redeemed  iubjects ;  fay- 
ing,— Behold  I,  and  the  children  whom  the  Lord  hath 
given  me  §.  His  mediatory  kingdom,  in  ail  ihe gra- 
cious fiate,  or  gracious  form  and  adminiftration  of  it, 
will  thus  be  at  an  end  for  ever. — And  then  JJjall  the 
Son  be  fabjecl  to  him  that  put  all  things  under  hinu  He 
had  been  fu  before,  during  the  gracious  (late  of  his 
mediatory  kingdom  ;  and  he  mail  then  dill  be  fo,  af- 
ter delivering  up  that  ftate  of  his  kingdom  to  the  Fa- 
ther.    Yet  this  he  never  could  nor  can  be,  as  the 

Son; 

*   Dan.  ii.  44;  vli.  1  ^.  ;  Luke  i.  33.  f  Pfal.  xlv.  6. 

$•  llev.  xxii.  3.  (I    1  Cor.  xv-  24,  28.  §  Ifa.  *iii.  18. 


Covenant  of  Grace.  277 

Son  ;  for,  in  this  refpect,  he  is  necefiadly  the  fam 
in  Jubilance  with  the  Father. — 'equal  in  power  and 
in  glory.  But  he  fhall  then  be  fubjecl,  only  in  the 
fenfe  of  mediatory  fubordination  ;  which  therefore  fhall 
endure  for  ever,  in  the  perfect  and  permanent  glory 
of  all  his  mediatory  offices.  The  only  fubjeel ion  which 
can  be  meant  in  this  pace,  confidently  with  his  iu~ 
preme  Godhead, — is  an  unanswerable  argument  lor 
the  eternity  of  his  mediatory  ftate  and  kingdom  in 
heaven. — And  God  (hall  be  all  in  all:  The  Godhead, 
in  the  perfons  of  the  Father  and  Son  and  Spirit,  pe- 
culiarly manifefted  in  the  perfon  of  the  Mediator, — 
fha!l  be  the  immediate  fountain  of  all  bleffcdnefs  in 
all  the  redeemed  ;  without  any  further  intervention 
of  means  or  ordinances. 

§  V.  Jesus  Christ  will  lit  on  his  throne  for  ever, 
as  an  object  of  worfbip  to  all  his  bletTed  creatures  in 
heaven.  That  edict  which  God  the  Father  publifhed, 
at  bringing  the  fir  ft-  begotten  into  the  ivorld,  has  not, 
nor  ever  will  be  recalled ;  Let  all  the  angels  of  God 
worftjip  him* .  If  he  was  an  object  of  worfhip  to  an- 
gels, amidft  all  the  meannefs  of  his  humbled  eftate  : 
he  muft  more  eminently  be  fo,  as  he  is  now  glorified. 
There  will  be  for  ever,  round  about  the  throne,  the 
voice  of  many  angels, — in  number  ten  thcufand  times 
ten  thoufand,  and  thoufands  of  thoufands\  faying  with 
a  loud  voice i — Worthy  is  the  Lamb  that  was  Jlain  to  re- 
ceive (in  worfhipping  afcriptions)  power^  and  r. 
andivifdom,  and  ftrcngth,  and  honour,  and  glory,  and 
blejfing:  They  will  ever  fall  before  the  throne  m  their 
faces,  andwcrfJjip  God  in  manhood  upon  that  throne  f. 
Inftead  of  envying,  they  will  be  ever  applauding  the 
fovereignty  of  grace, — in  the  exaltation  of  a  nature, 
originally  much  inferior  to  theirs,  unto  a  far  fuperioi 


Heb. 


+     Rev.  V.    II.    12, 


27 8  A  View  of  the 

and  inconceivable  ftate  of  glory  in  the  perfon  of 
Chrift. 

But,  in  a  fpecial  manner,  all  the  redeemed  will  be 
for  ever  worfhipping  the  Lamb  in  the  midft  of  the 
throne-;  they  will  ever  fall  dozvn  and  worjhip  him, 
cafling  their  crowns  before  the  throne,  in  the  deepeft 
and  mod  joyful  adoration:  Their  everlafting  fong  of 
worfhip  will  be, — Unto  him  that  loved  us,  andwajhed 
us  from  our  fins  in  his  own  blood ;  and  hath  redeemed 
us  to  God,  out  of  every  kindred  and  tongue  and  people 
and  nation  ;  to  him  be  glory  and  dominion,  for  ever  and 
ever.  A?nen  *.  I  his  will  be  an  immediate  worfhip, 
in  their  direct  beholding  of  him,  no  more  through 
a  vail  of  means  or  ordinances:  And  an  unceafing 
worfhip,  without  any  wearinefs ;  in  a  perfection  of 
degrees,  as  well  as  of  parts. — Such  will  ever  be  the 
infinite  glory,  and  honour,  and  bleflednefs  of  Jesus 
Christ,  as  Mediator :  The  very  fame  perfon  who 
was  once  a  man  of  forrows  and  acquainted  with 
griefs ;  who  had  once  hung  mod  ignominioufly,  as 
well  as  painfully,  upon  the  crofs! 

SECT.     II. 

Of  the  Effect  of  the  Covenant  of  Grace  through  Eter- 
nity with  regard  to  Chriftians. 

Many  nominal  Chriftians  will  have  no  place  in 
the  hezvenly  ftate :  But  all  true  Chriftians,  who 
were  of  old  elected  to  eternal  life,  will  be  there  for 
ever, — without  an  exception  of  one ;  in  a  (late  of  e- 
ternal  glory. 

However  far  the  bodies  of  all  thofe  will  then  be 
fpiritual,  they  will  not  absolutely  ceafe  to  be  materi- 
al: And  fuch  material  beings,  in  a  glorified  condi- 
tion, mull  have  a  material  refidence;  filled  with  a 

perfecl: 

v    Rev.  1.  5,  6.;  iv.  io. ;  x.  8,  9,  14. 


Covenant  of  Grace.  279 

perfect  light  of  the  divine  glory. — This  refidence  is 
varioufly  fet  forth  in  Scripture.  It  is  called  new  hea- 
vens and  a  new  earth,  wherein  dwelleth  rightcoufnefs  : 
The  city  of  the  living  Qod,  the  heavenly  Jerufalem ;  a 
city  which  was  reprefented  to  the  Apoftle  John,  in 
characters  of  moil  lingular  and  amazing  glory :  A 
houfe  not  made  with  hands,  eternal  in  the  heavens. 
Yet  how  far  thefe  accounts  are  to  be  taken  in  a  lite- 
ral, or  how  far  in  a  figurative  fenfc,  cannot  now  be 
determined  :  And  this  whole  matter  is  too  incon- 
ceivable by  mortals,  for  prefuming  to  deal  in  any 
particular  conjectures  about  it.-— But  that  land  of 
promife,  that  city  of  the  living  God,  that  heavenly 
houfe,  fuch  as  it  Jhall  prove  to  be, — will  be  for  ever 
filled  with  glorious  inhabitants  of  redeemed  mankind* 
And  we  may  obferve,  that, 

§  I.  They  will  be  for  ever  above,  in  a  ftate  of 
glorious  perfection . — When  Jefus  Chrift,  defcending 
from  heaven,  (hall  fulfil  his  gracious  undertaking  to 
raife  them  at  the  lad  day;  the  body  of  each  will  be 
raifed  in  incorruption,  in  glory,  in  power :  It  will  be 
raifed  a  fpiritual  body,  fuch  as  we  cannot  now  con- 
ceive of;  never  more  to  be  any  encumbrance  to  the 
foul,  in  its  moft  fpiritual  employments:  For  this  cor- 
ruptible  mujl  put  on  incorruption,  and  this  mortal  mud 
put  on  immortality  *.  He  will  thus  change  their  vile 
body,  that  it  may  be  fafloioned  like  unto  his  glorious  bo- 
dy ;  in  the  higheft  ftate  of  perfection  that  matter  can 
admit  off.  There  is  a  great  difference  of  glory  in 
ctleftial  bodies,  and  bodies  terrcjlrial;  there  is  one  glo- 
ry °f  the  fun,  and  another  glory  of  the  moon,  and  ano- 
ther glory  of  the  Jlars  \:  Yet  all  this  is  as  nothing,  to 
the  vafl  difference  betwixt  the  bodies  of  faints  in  their 

moral 


1  Cor.  xv.  42,  43,  44,  53.  f  Phil.  i.  21 

l  Cor.  xv.  40,  41. 


280  A  View  of  the 

mortal  ftate, — and  the  fame  bodies  in  the  ft  ate  of 
glory. 

But,  efpecially,  their  fouls  will  then  be  in  (late 
of  glorious  perfection;  all  the^apacities  or  faculties 
thereof  will  be  enlarged  in  all,  as  much  as  their  fi- 
nite natures  can  ad  nit  of.  The  foul  taken  to  hea- 
ven from  the  womb  will  be  no  way  inferior,  in  this 
refpect,  to  that  which  was  releafed  from  the  body  in 
the  ripeft  years :  For  the  child  Jhall  die  an  hundred 
years  old*.  They  will  all  fee  face  to  face,  fully  qua- 
lified for  that  fight ;  and  Jhall  all  know,  even  as  alfo 
they  are  known  f  ;  Than  which  there  can  be  nothing 
higher,  in  creature-capacity  and  attainment. 

Then  that  which  is  perfeel  will  come :  For  the  fpi- 
rits  ofjufi  men  will  then  be  finally  made  perfeel,  in  re- 
union with  their  glorified  bodies  J.  There  are  great 
differences  among  them  in  their  (late  of  grace ;  as  in 
the  fociety  of  infants,  children,  and  men  of  full  age: 
But  then  they  will  all  be  come  unto  a  perfect  man,  un- 
to the  meafure  of  the  fiat ure  of  the  futnefs  of  Chrift  |j  ; 
which  mud  be  the  fame  Mature  in  all.  And  then 
fhdl  the  righteous,  all  and  each,  Jhine  forth  as  the  fun 
in  the  kingdom  of  their  Father  § . 

Their  juftification  and  adoption  are  perfect  in  their 
(late  of  grace,  equally  fo  with  all, — as  to  the  real 
nature  of  thefe  high  privileges;  though  very  often 
much  out  of  light.  But  all  of  them  will  equally  en- 
joy a  perfect  and  molt  blifsfal  appreheniion  thereof 
in  their  heavenly  if  ate  :  Each  having  a  mod  raviih- 
ing  fenfe  of  their  Fu!  ice  -  stance  in  the  favour  of  God, 
with  the  highest  endearments  of  children. — And 
they  will  all  be  perfeel:.  -11  equally  P.),  in  their  fan- 
clification :  As  all  made  like  Cnriit,  when  they  Jhall 
fee  him  as  he  is ;  hoiy  and  without  blame  before  God  in 

love? 

*   lfa.  kv.  2C.  j-   i  Cor.  xiii,  12. 

1    1  Cor.  xiii.  ic  ;      Heb.  xii.  23. 

•J   Eph.  iv.  13.  §   Matth.  xiii.  43. 


Covenant  of  Grace.  j8i 

love, — not  having  f pet,  or  wrinkle,  or  any  fuch  thing  ; 
all  equally  walking  with  him  in  white  raiment  #. 

They  will  then  be  made  kings  and  pricjis  unto  God: 
• — Kings  ;  partaking  in  Chrift's  glorious  dominion  o- 
ver  all  his  and  their  enemies,  as  all  of  them  will  be 
raifed  up  to  fit  with  htm  on  his  throne:  And  Priefls , 
in  an  eternal  miniftry  of  thank-offerings,  on  the 
ground  of  the  peace-offering  which  he  made  of  him- 
felff. 

Their  heavenly  glory  is  reprefented  in  figurative 
terms  ;  by  way  of  allufion  to  the  highefl  matters  of 
earthly  glory.  They  will  be  made  to  inherit  the 
kingdom  prepared  for  them:  They  will  receive  a  crown 
of  life,  a  crown  of  glory  ;  as  in  a  mod  glorious  and 
triumphant  (late  of  eternal  life  :  And  a  crown  of  righ- 
teoufnefs ;  all  appearing  in  the  full  glory  of  the  medi- 
atory righteoufnefs  put  upon  them,  as  meritorious 
of  all  their  triumphant  life  J.  And  as  it  is  the  fame 
kingdom  that  all  will  enjoy,  it  mud  be  the  fame 
crown  that  all  will  wear;  becaufe  the  crown  of  medi- 
atory righteoufnefs,  comprehending  the  whole,  is 
but  one  and  the  fame  to  all. 

Such  will  be  their  ftate  of  perfection,  in  refpect 
of  both  capacity  and  enjoyment:  So  that  Chrifl  will 
then  be  glorified  in  his  faints,  and  admired  in  all  them 
that  believe ;  as  all  brought  to  appear  with  him  in 
glory,  glorified  together  |j.  Every  overcomer  in  the 
Chriftian  warfare  jhall  inherit  all  things,  in  him  as 
heir  of  all  things ;  they  fh  all  reign  for  ever  and  ever  § . 
—The  glorious  perfection  of  each  in  that  ftatc  will 
exclude  all  deficiency  :  And,  if  it  could  admit  of 
any  addition  in  the  fame  kind,  it  would  not  be  per- 
fection. 

L  1  Each 

*    x  John  Hi.  2.  ;   Eph.  i.  4.  ;  v.  27.  ;    Rev.  iii.  5. 

f   Rev.  i.  6.  ;  v.  10.  ;   iii.  2  I. 

t  Matth.  xxv.  34.  ;  Rev.  ii.  10.;  I  Pet.  v.  4. ;    2  Tun.  if,  3. 

||  2  ThefT.  ii.  10.;  Col.  iii.  4.  j   Rom.  tiii.  17. 

§   Rev.  xxi.  7.;   xxil.  J. 


282  A  View  of  the 

Each  of  the  redeemed  will  then,  in  the  high  fenfc 
of  that  Scripture,  be  filled  with  all  the  fulnefs  of  God; 
they  will  have  a  full  enjoying  of  God,  entering  in- 
to the  joy  of  their  Lord  :  And  God  will  be  all  in  alk- 
ali, not  lefs  or  more  in  fome,  but  the  fame  in  all*. 
If  David  had  to  fay,  in  his  gracious  enjoyment,  My 
cup  runneth  over  ;  much  more  will  each  of  the  re- 
deemed have  to  fay  fo,  in  their  enjoyment  of  glory; 
— when  they  fhall  be  bleffed  with  incomprehenfible 
fulnefs  of  joy;  not  fimply  entering  into  them,  but 
they  into  it :  As  God  will  dill  be  able  to  do  exceeding 
abundantly,  in  the  experience  of  each,  above  the 
widen:  compafs  of  their  thoughts  f . 

It  muft  therefore  belong  to  their  perfection,  the 
tunning  over  of  their  cup, — ^that  the  enjoyment  and 
glory  of  each  mould  not  only  equal,  but  exceed  his 
own  conception.  Could  one  conceive  of  another 
as  fuperior  to  him  in  the  fame  kind,  then  his  con- 
ception would  be  wider  than  his  own  attainment ; 
which  could  not  confift  with  perfection  in  that  at- 
tainment :  And  there  can  be  no  place  in  heaven  for 
this  direction  and  duty  belonging  to  the  flate  of 
grace ;  Let  your  conversation  be  without  covetoufnefs^ 
and  be  content  with  fuch  things  as  ye  have, — not  en- 
vying one  another  \. 

As  to  the  orders  of  angels  mentioned  in  Scripture, 
— if  thefe  do  not  only  mean  their  different  ranks  of 
employment  as  miniftering  fpirits;  it  would  feem, 
that  the  fame  mud  refer  to  a  difference  in  their  na- 
tures :  For  were  they  of  different  orders  in  the  fame 
nature  or  kind,  they  could  not  all  be  perfect  in  that 
kind.  But  the  redeemed  are  all  of  the  fame  nature; 
and  will  be  for  ever  employed  in  the  fame  glorious 
miniflry. 

There 

*  Eph.  iii.  f  9. ;  Mattli.  xxv.  21.  23. ;    1  Cor.  xv.  28. 
f  Pfal.  xxiii.  5.  ;   xvi.  11.;   Eph.  iii.  20. 
%  Hcb,  xiii.  5.  j   Gal.  v.  26. 


Covenant  of  Grace.  183 

There  can  be  no  place  in  heaven,  for  the  Popifh 
imagination  upon  this  fubject;  that  the  proportions 
of  the  merit  of  good  works,  of  ufefulnefs  and  at- 
tainments on  earth, — will  entitle  unto  and  obtain 
proportionable  rewards  in  heaven.  For  no  crea- 
ture-merit can  be  pleaded  or  acknowledged  there. 
All  that  faints  were  and  had  and  did  of  any  good  on 
earth,  was  all  of  mere  grace;  they  made  not  them- 
felves  to  differ:  And  eternal  life,  as  fully  enjoyed 
in  heaven,  will  be  wholly  the  gift  of  God  *.  The  rich 
grace  of  God,  mere  grace,  will  ever  be  celebrated 
in  heaven;  as  the  original  of  all  their  glory.  Saints 
who  were  of  very  different  fizes  when  on  earth,  but 
all  come  to  the  ftature  of  the  fulnefs  of  Chrifl  in  hea- 
ven,— will  be  falling  equally  down,  as  it  were  flat 
upon  their  faces,  before  the  throne;  afcribing  all 
their  place,  and  bleffednefs,  and  glory, — to  the  free 
grace  of  God,  and  of  the  Lamb  that  was  llain. 

§  II.  They  will  be  for  ever  above,  in  a  ftate  of 
glorious  union  with  Chrifl. — There  is  a  molt  won- 
derful union  between  Chrifl  and  them,  in  their  ftate 
of  grace.  He  and  they  are  legally  one :  They  are 
fuftained,  when  brought  into  the  (late  of  juftifica- 
tion,  as  one  with  him,  in  the  eye  of  the  Jaw  of  the 
Covenant  of  Works,;  as  having  ferved  and  fuffered 
under  that  law,  to  the  fartheft  extent  of  its  precepts 
and  penalty,  in  him  as  their  reprefenting  head. — 
And  they  are  fpiritually  one  with  him,  in  their  ftate 
of  regeneration  ;.  which  is  indeed  a  great  my  fiery :  He 
and  they  are  one  fpirit ;  they  are  one  body,  of  which 
he  is  the  head  and  they  the  members  :  They  are  in 
him,  as  the  branches  are  in  the  vine  ;  and  he  liveth 
in  them,  as  they  alfo  live  in  them, — mutually  and 
myfterioufly  in  each  other  f .  Nor  is  this  union  be- 
tween 

*    Rom.  vi.  23.  f   Eph.  v.  30,   32.;      I  Cor.  ri.  17.  ; 

xii.  12.;       John  xv.  i} — 5.;     Gal.  ii.  2D. 


i$4-  <d  View  of  the 

tween  Chrift  and  them  diffolved  by  their  death;  when 
that  between  their  fouls  and  bodies  is  fo  :  The  union 
is  then  made  perfect,  as  to  their  fouls ;  and  their 
bodies,  as  conftituent  parts  of  Chrift-myflical,  are 
ftill  united  to  him  in  their  graves. 

But  it  is  in  heaven,  that  this  union  will  be  brought 
to  its  full  glory.  There  it  is,  that  Chrift  will  molt 
eminently  and  for  ever  appear  as  the  head  of  the 
Church  triumphant;  his  body,  the  fulnefs  of  him  that 
fJleth  all  in  all  *.  Their  life  of  grace  is  wholly  from 
him  as  the  true  vine,  their  living  head;  feparated 
from  which,  they  would  immediately  die:  And  their 
life  of  glory  will  alfo  be  fo  for  ever ;  all  immediate-^ 
ly  from  their  union  with  him,  fecuring  a  perpetual 
influx  of  his  glorious  life  into  them.  Then  will  be 
a  glorious  verification  of  his  word  in  heaven,  which 
was  gracioufly  verified  on  earth  ;  he  that  eateth  my 
ficjh  and  drinkeih  my  blood,  dwelleth  in  me  and  I  m 
him  #. 

This  union  with  Chi  id  will  be  for  ever,  indif- 
folvable.  The  glorious  head  never  will  nor  can  be, 
feparated  from  his  glorified  body ;  and  it  never  will 
nor  can  be  feparated  from  him.  The  temple  of  hea- 
ven could  not  Hand  without  him,  as  filling  it  with 
his  glorious  prefence :  And  it  could  not  (land  with- 
out them  as  monumental  pillars,  eternal  monuments 
of  free  grace  in  that  temple  J.  They  will  be  fo  fecur- 
cd  in  their  union  with  him,  and  with  the  Three- One- 
God  in  him, — that  they  could  not  lofe  their  place  in 
heaven,  more  than  he  could  do  fo:  He  cannot  lofe 
any  thing  of  his  own  fulnefs,  which  they  will  be  for 
ever. 

As  hath  been  obferved,— Chrift  will  then  be  glo- 
rified in  his  faints,  and  admired  in  all  them  that  believe. 
As  they  will  be  ever  in  him,  their  head  of  righteouf- 
nefs  and  life ;  he  will  be  ever  in  them,  unto  a  mod 

ilriking 

*   Eph-  i.  2  2>   23.         I   John  vi.  46.         X   ^cv-  *"»  l2t 


Covenant  of  Grace.  285 

flriking  manifeftatipn  of  his  glory  through  them. — 
Iii  their  ftate  of  grace,  according  to  the  meafurc  and 
exercife  thereof,  each  carries  out  a  light  and  favour 
of  Chrift  to  the  obfervation  of  others  ;  as  the  face  of 
Mofei  mined,  by  a  derivation  from  the  divine  glory, 
when  he  came  down  from  the  mount.  But  all  this 
was  only  a  faint  dawning  of  that  glorious  manifefla- 
tion  which  will  be  made  of  Chrift  in  each  of  the  re- 
deemed;  when  he  fhall  be  for  ever  glorified  and  ad- 
mired, not  only  as  in  himfelf,  but  likewife  in  them, 
— who  will  then  have  the  name  of  God  and  of  the  Lamb, 
manifefted  with  eternal  glory  in  their  foreheads  *. 

§  III.  They  will  be  for  ever  above,  in  a  ftate  of 
glorious  communion  with  Chr'ift. — They  have  times  of 
fweet  communjon  with  him,  in  their  ftate  of  grace  ; 
though  in  various  degrees,  and  with  various  inter- 
ruptions. For  he  manifefts  himfelf  to  them,  as  not 
unto  the  world  :  He  fometimes  privileges  them  with 
a  moft  comfortable  fenfe  of  his  gracious  prefence  and 
fpecial  love;  he  fometimes  fpeaks  words  of  grace 
and  promife  into  their  hearts,  with  inexpreflible 
fweetnefs, — enabling  them  them  to  pour  out  their 
hearts  before  him ;  he  fometimes  fills  them  with  all 
joy  and  peace  in  believing. 

Yet  all  this  is  but  an  earnefl  or  fcretafle  of  their 
communion  with  him  in  glory;  to  be  enjoyed  equal- 
ly by  them  all,  and  without  any  interruption  ior  e- 
ver.  They  fhall  then  fee  him  as  he  is  1  And  then 
fhall  be  the  full  accomplifhment  of  what  he  had  pro- 
miied  ;  /  will  Jhew  you  plainly  of  the  Father.  Their 
immediate  fight  of  the  glorified  God  man,  and  of 
the  Three-One-God  in  him, — with  their  capacity  for 
bearing  that  fight,  without  being  any  way  confound- 
ed by  it ;  all  this  we  are  now  to  believe,  but  can- 
not comprehend. 

There 

*   Rev.  xxii.  3,  4. 


286  A  View  of  the 

There  will  be  an  eternity  of  communication  be- 
tween Chrift  and  them. — They  will  have  an  incon- 
ceivable bleifednefs  of  entertainment  from  him;  fet 
forth  under  this  figurative  promife,  ye  /hall  eat  and 
drink  at  my  table  in  my  kingdom  :  So  the  Lamb  which 
is  in  the  midjl  of  the  throne  Jhall  feed  thc?n,  and  Jhall 
lead  them  unto  living  fountains  of  waters. ;  and  God 
Jhall  wipe  away  all  tears  from  their  eyes  *.  He  will 
be  for  ever  filling  and  fatiating  them  with  infinite 
good,  even  an  influx  of  his  own  fulnefs;  with  mani-? 
feftations  of  his  own  glory,  and  fheddings  abroad  of 
his  love  through  their  whole  fouls.— And  they  will 
be  for  ever  pouring  out  their  whole  fouls  in  love  to 
him  as  their  all  in  all:  With  rapturous  finging'of 
him  as  theirs  ;  and  of  them  as  not  their  own,  but 
brought  into  a  date  of  eternal  life  by  the  price  of  his 
life  for  them, — -redeemed  unto  God  by  his  blood. 

There  will  be  many  bodily  mouths  in  heaven ;  Je- 
fus,  and  each  of  the  redeemed,  will  have  fuch  a 
mouth  for  ever :  And  we  are  not  to  fuppofe,  that 
any  of  thefe  mouths  will  be  fhut  or  unufed ;  while 
they  will  be  of  ufe  only  for  fpeaking,  in  a  language 
we  cannot  now  conceive  of.  And  we  may  well  fup- 
pofe, that  the  fweeteft  intercourfes  of  language  will, 
take  place  between  him  and  them. 

There  will  be  no  ufe  or  occafion  in  heaven,  for 
chat  bleffed  book  called  the  Bible :  While  the  perfec- 
tion of  the  heavenly  itate  will  admit  of  no  forgetful- 
fiefs* — as  to  any  gracious  things  which  holy  men  of 
God  had  once  fpoken,  moved  by  the  Holy  GhofL 
And  all  the  Bible-myfteries  about  the  Covenant  of 
Grace,  will  then  be  fully  opened  up  ;  unto  a  being- 
far  otherwife  underftood  than  now:  As  an  everlaft- 
irig  fubjeel  of  language,  between  Chrift  and  the  re- 
deemed.— He  entertained  his  difciples  with  a  long 
and  mod  affectionate  di'courfe,  the  fame   night  in 

which 

*   Luke  xxii.  «0.  ;      Rev.  vii.  I  ~. 


Covenant  of  Grace.  287 

"which  he  was  betrayed  ;  on  which  occafion  he  faid 
to  them, — I  have  yet  many  things  to  fay  unto  you,  but 
ye  cannot  bear  them  now  *  :  And  thefe  many  things 
he  faid  to  them  afterwards,  during-  their  Apoftolic 
miniftry,  when  made  able  to  bear  the  fame.  But  a 
far  higher  capacity  for  bearing  all  that  Chrift  will  be 
for  ever  faying  in  a  far  higher  ftrain,  will  take  place 
with  all  the  redeemed  in  heaven  :  And  they  will  be 
for  ever  bleifed  with  a  hearing  of  bis  voice ;  faying 
over  all  thefe  things  to  them,  after  fuch  a  manner  as 
none  of  them  could  have  borne  in  their  mortal  ftate. 
And  we  may  well  fuppofe,  that  there  will  be  the 
fweeteft  returns  of  language  on  their  part :  That  he 
aud  they  will  have  an  unceafing  interchange  of  glo- 
rious fpeaking;  conformable  to  what  had  pafled  be- 
tween him  and  them  in  their  (late  of  grace, — None 
of  them  will  have  to  fay,  as  once,  five  me;  being 
then  fully  faved  in  the  Lord  with  an  everlafting  fal- 
vation :  But  each  of  them  will  have  to  fay,  when 
looking  up  to  him  upon  the  throne,  /  am  thine.  And 
each  will  have  the  mod  ravifhing  return  from  him; 
I  have  redeemed  thee,  I  have  called  thee  by  thy  name, 
thou  art  mine. 

§  IV.  They  will  be  for  ever  above,  in  a  ftate  of 
glorious  communion  with  one  another. — They  are 
brought  into  a  Hate  of  gracious  union  and  commu- 
nion on  earth;  they  are  gathered  together  in  one, 
united  to  Chrift  as  their  Covenant-head  and  Huf- 
band, — into  one  fold,  as  his  fheep;  into  one  Church; 
into  one  myftical  body :  So  that  they,  being  many, 
are  one  body  in  Chrifi  ;  and  every  one  members  one  of 
another  \.  From  this  union,  befide  their  public 
communion  in  the  Church-ftate,  they  have  a  private 
communion  or  fellowfhip  of  religious  intercourfe, — 
vet  now  very  limited  ;  confined  to  particular  and 

fmall 

*   John  xvi.   12.  f   Rom,  xii.  '. 


«8S  A  View  of  the 

fmall  circles,  according  to  their  providential  connec- 
tion and  acquaintance :  In  which  fellowship  they 
have  fweet  conferences  about  Ghrift  and  foul-con^ 
cerns  ;  with  joint  addreffes  to  him  in  prayer. 

But  their  fpiritual  communion  will  he  gloriouily 
extended  and  advanced  in  heaven.  There,  they 
will  enjoy  a  full  effect  of  ChriuVs  interceffion  con- 
cerning them  5  as  exprelfed  in  words  which  bear  a 
much  higher  meaning  than  we  can  now  understand : 
That  they  all  may  bs  one  in  Us9  as  thou  Father  art  in  me 
and  I  in  thee  ;  that  they  alfo  may  be  one  in  us  *.  And 
the  communion  refulting  from  fuch  a  union,  as 
well  as  the  other  glories  of  the  heavenly  (late 
which  have  been  fpoken  of, — can  be  bur  very  imper- 
fectly underftood  by  any,  during  their  earthly  (late  ; 
when,  at  bed,  as  to  thefe  matters, —one  can  but 
fpeak  as  a  child,  and  understand  as  a  child,  and 
think  as  a  child:  Yet  fuch  accounts  of  them  are  to 
be  gathered,  or  reafonably  inferred  from  the  holy 
Scriptures,  as  may  fuffice  for  fome  endearing  prof- 
pect  thereof,— till  that  which  is  perfeel  is  come-f. 

From 

*  John  xvii.  21.  f    I  Cor.  xiii.  10,    II. 

f  The  Scriptures  teftify, — 'that  God  will  bring  every  work  in- 
to judgment,  with  every  fecret  thing  ;  whether  it  be  good,  or  whe* 
thsr  it  be  evil :  And  that  every  idle  word  that  men  /ball  fpeak,  they 
/hill  %ive  account  thereof  in  the  day  of  judgment :  And  that  then 
God  shall  judge  the  fecrets  of  men,  and  bring  upon  them  the  fruit 
of  their  thoughts  :  And  that  we  mufi  all  appear  before  the  judg- 
ment-feat of  Chrifl ;  that  every  one  may  receive  the  things  done  in 
his  boh,  according  to  tbit  he  hath  dyne,  whether  it  be  good  or  bad. 
And  it  is  effential  to  the  character  of  the  jud  Judge, — that  he 
will  bzjufttfiei  when  befpeaketh,  clear  when  he  judgeth  ;  jultified 
and  cleared,  as  to  the  truth  and  equity  of  his  judgment,  in  the 
conviction  of  thofe  judged:  That  their  mouths  will  be  (lopped, 
without  any  exenfe  ;  felfcondemned,  by  the  teftimony  of  their 
own  confeiences, — as  to  every,  even  the  minuteft  particulars,  of 
thofe  mittcrs  for  which  they  will  bs  condemned  by  him.  The 
books  will  then  be  opened;  and  it  is  not  queltioaed,  that  of  ttiefe 

the 


Covenant  of  Grace.  289 

From  the  perfe&ion  of  their  flate,  and  the  inti- 
macy of  their  union, — we  may  well  fuppofe,  that 
there  wiil  be  no  unacquaintance  among  the  indivi- 
duals of  the  redeemed  in  heaven  :  That  the  particu- 
larities of  their  acquaintance  on  earth,  inflead  of  be- 
ing extinguifhed,  will  be  improved  ;  but  that  it  will 
likewife  extend,  without  any  confinement,  through 
the  nations  of  them  which  are  faved, — though  in  a 
manner  far  above  our  prefent  apprehenfions. 

The  firfl  man,  from  the  perfection  of  his  origi- 
nal knowledge,  immediately  difcerned  the  formation 
and  character  of  the  lird  woman;  though  he  had 
been  in  a  deep  fleep,  when  (he  was  formed  out  of 
him.  Mofes  and  EIias9  on  the  mount  of  transfigu- 
ration, carried  out  a  direft  evidence  of  who  they 
were, — even  to  the  eyes  of  mortal  difciples;  who  ap- 
peared not  to  have  aiked,  as  not  needing  to  alk,  a- 
ny  information  upon  that  fubjeet  And  much  more, 
we  may  fuppofe,  all  the  faved  people  who  fhall  meet 
in  heaven  will  have  a  direct  and  fatisfying  knowledge 
of  one  another,* — even  of  thofe  whole  exutence  they 
never  knew  till  meeting  there;  without  one  needing 
to  enquire  concerning  another,  who  he  is.  What  a 
glorious  acquaintance  and  intimacy  mud  thus  take 

M  m  place, 


the  book  of  chnfciencc  is  one.  It  is  peculiar  to  hi*  judgment, — 
that  he  condemns  none,  without  a  witnefs  in  themfelves  to  thofe 
things  for  which  he  condemns  them  :  None  will  be  capable  of 
pretending  innocence  or  ignorance,  as  to  any  of  the  thoughts  or 
words  or  deeds  for  which  they  will  be  condemned. 

All  this  mull  infer  a  moll  wonderful,  and  to  us  (now)  an  in- 
credible-like power  of  memories  and  confeiences  in  the  day  of 
judgment;  with  regard  to  every  thing  which  had  parted  within 
men,  and  had  been  faid  and  done  by  them,  as  to  botli  matter 
and  manner, — from  their  fir  ft  exercife  of  reafon,  to  their  death  ! 

May  not  then  all  the  particularities  of  knowledge,  recollections 
and  intercourfes,   now  afcribed  to  the  faints  in  heaven, — He  rea- 
fonably  inferred  from  their  perfefthn  ;  an  J  from  their  Qnefcjs   a- 
niong  themfelves,  as  ail  one  in  Chrift,  ? 


290  -A  View  of  the 

pi  ace,  among  all  thofc  who  will  then  be  mod  perfect- 
]y  one  in  Chrift  *  ! 

And  there  will  be  for  ever  a  fweet,  a  rapturous 
communication  of  language  among  them.  The  glo- 
rified Jefus,  the  Lamb  in  the  midit  of  the  throne, — » 
will  be  the  peculiar  and  evcrlafting  fubjeft  of  their 
difcourfe  :  While  each  of  them,  looking  up  to  him, 
will  have  to  fing,  in  a  far  higher  flrain  than  ever 
they  could  do  on  earth ;  My  beloved  is  mine,  and  I  am 
his!  Nothing  will  be  forgotten  among  them,  of  ail 
the  words  of  grace  and  promife  which  had  been  giv- 
en to  them  on  earth  ;  particularly,  fuch  as  had  been 
i'avingly  bleiTed  to  them  in  their  feveral  experiences. 
David  had  faid  to  the  Lord,  and  had  faid  it  as  an 
example  of  his  fellow-faints, — —  /  will  not  forget 
thy  word ;  I  will  remember  the  works  of  the  Lord; 
Surely  I  will  remember  thy  wonders  of  old ;  And  all 
that  vowed  remembrance  of  his  word,  his  works, 
his  wonders, —  mull  certainly  be  brought  to  perfec- 
tion in  heaven,  without  any  forgetfuhiefs  thereof 
for  ever! 

Mod 

*  In  our  prefent  ftatc,  we  can  |udge  nothing  about  the  nature 
of  that  knowledge  which  will  take  place  in  heaven.  With  regard 
to  God, — the  redeemed  vr'illjee  face  to  facet  and  know  even  ar 
a\fo  they  are  known  \  an  attainment  of  which  we  can  now  form  no 
particular  conception.  With  regard  to  one  another,  for  any- 
thing that  we  cau  judge,  each  may  fomeway  have  a  direct  or  in- 
tuitive apprehenfion  of  others,  as  to  who  and  whence  they  are; 
with  all  their  concerns  of  their  introduction  into  the  ftate  cf  grace, 
— and  of  the  Lord's  manifold  ways  of  carrying  them  forward  in 
it,  through  the  wildernefs  of  this  world,  till  their  arrival  in  the 
heavenly  Canaan.  This  implies  noabfurdity,  nor  any  inconfift- 
ency  with  Scripture,  but  may  rather  be  inferred  from  its  ac- 
count of  the  perfection  in  heaven.  And  it  is  no  farther  above 
our  comprehenfion,  than  what  the  Scripture  teftifies  about  their 
knowledge  of  God  :  For,  when  fo  wonderfully  manifefh'ng  him- 
felf, — he  can  mott  cafily  and  immediately  lay  all  thefe  things  o- 
pen  to  them,  as  parts  of  his  own  works  and  ways  ;  for  their  be- 
ing in  a  perfect  capacity  to  praife  him  about  one  another,  as  well 
zs  fcvcrally  about  themfelves. 


Covenant  of  Grace.  291 

Mofl:  raviihing-  and  inexhauftible  themes  of  dif- 
courfe,  they  will  thus  have  in  heaven;  about  all 
God's  gracious  words  and  works  and  wonders, — 
now  fet  forth  in  the  Bible:  About  the  glorious  per- 
fons  in  the  eternal  Godhead;  about  ail  the  councils 
of  the  divine  will  and  wifdom  from  eternity,  as  ail 
laid  open  in  a  glorious  completion  of  the  whole  ;  a- 
bout  the  wonderful  perfon  ©f  phrift,  and  all  his  ial- 
vation;  about  the  Covenant  of  Grace, — in  its  efta- 
blifhrnenr,  accompliuSment,  and  effect;  about  all 
the  ways  and  wonders  of  God's  providence,  then 
fully  unravelled; — efpecially  about  all  his  works  of 
grace  in  the  Church;  and  his  gracious  dealings  with 
each  of  them,  in  their  generations!  Of  all  whicli 
themes  they  will  then  have  a  quite  other  comprehend 
iion,  than  they  ever  had  in  their  fiate  of  grace. 

§  V.  They  will  be  for  ever  above,  in  a  (late  of 
glorious  employment.  Some  declaration  hereof  was 
made,  in  the  view  which  hath  been  already  given  of 
the  glories  of  their  heavenly  (late. — They  will  never 
have  any  vacancy  of  employment  in  that  (late.  They 
will  then  indeed  reft  from  their  labours ,  from  all  fuch 
toilfome  work  as  in  their  earthlv  ftate;  from  all 
thofe  fervices  and  exercifes,  often  under  much  hea- 
vinefs,  which  were  peculiar  to  their  courfe  of  pil- 
grimage. Yet  then  they  reft  not  day  and  night,  an 
earthly  way  of  exprciTing  the  mofl  inceffant  activity; 
through  that  inconceivable  eternity,  which  will  con- 
tain no  fucceflion  of  fuch  periods.  But  there  will 
never  be  any  wearinefs  in  that  employment;  they 
will  be  ever  frefn  in  it,  as  it  will  be  ever  new  to 
them.  Variety  and  viciflitude  is  cffential  to  any  hap- 
pinefs  that  we  can  enjoy  or  conceive  of  on  earth; 
but  this  is  owing  to  the  imperfection  which  lies  in 
the  nature  of  all  temporal  enjoyments  and  exertions. 
When  thai  which  is  perfeel  is  come,  in  both  thefe 

refpects ; 


igz  A  View  of  the 

refpe&s;  it  mud:  exclude  all  exiftence,  with  all  ideas, 
of  any  varieties  or  viciflitudes  for  ever. 

The  principal  and  ultimate  employment  of  the  re- 
deemed in  heaven,  to  which  all  other  will  be  fubfer- 
vient  and  finally  reduced,— will  be  the  worlhip  of  e- 
vcrlafting  praife  to  the  Three-One-God,  in  and 
through  the  perfon  of  the  glorious  Mediator;  they 
will  for  ever  praife  him  in  the  heights  of  Zion.  Such 
as  this  will  be  their  evcrlafting  language  : — Great  and 
marvellous  are  thy  works,  Lord  God  Almighty  ;  juji 
and  true  are  thy  ways,  thou  King  cf  faints :  Thou  art 
worthy,  0  Lord,  to  receive  glory  and  honour  and  pow- 
er ;  for  thou  haft  created  all  things,  and  for  thy  plea  fur  e 
they  are  and  were  created:  Blcjfng,  and  honour ,  and  glo- 
ry and  power,  be  unto  him  that  fitteth  upon  the  throne; 
and  to  the  Lamb  for  ever  and  ever :  Salvation,  and 
glory,  and  honour  and  power  to  the  Lord  cur  God** 
And  the  regions  of  heaven  will  refpund  for  ever,  with 
the  voices  of  the  redeemed ;  in  molt  rapturous  ad- 
drelles  to  one  another,- — Hallelujah,  Praife  ye 
the  Lord! 

There  was  once  a  hcllijh  rapture  on  earth,  which 
perhaps  never  had  a  parallel  in  this  world  ;  when  a 
great  multitude  all  with  one  voice,  about  the  fpace  of 
two  hours,  cried  out,  Great  is  Diana  of  the  Ephefians. 
Strange  ;  that  the  wicked  transport  was  maintained, 
that  their  fpirits  and  voices  were  got  fo  kept  up, — 
about  the  fpace  of  two  hours! — But  this  heavenly  rap- 
ture will  continue  quite  unabated  for  ever  and  ever  : 
Great  is  the  Lord,  and  greatly  to  be  praifed,  and  his 
greatnefs  is  unfeatchable : — 0  how  great  is  thy  gecdnefs, 
which  thou  haft  laid  up  for  them  that  feared  thee;  which 
thou  haft  wrought  for  them  that  trifled  in  thee,  before 
the  fons  of  men  f . 

The  redeemed  will  have  infinite  matter  of  praife* 

of 

*    Rev.  xv.  3.  ;    iv.  I  j.  ;    v.  13.  ;   xix.   I . 
f   Pfal.  cxlv.  3.  ;   xxxi.  19. 


Covenant  of  Grace.  293 

of  a  nature  common  to  them  all.  But  they  will  alfo 
hzvefpfcial  matter  of  praife,  all  of  them  feverally  ; 
each  for  himfelf.  They  will  then  be  refpe&ively  em- 
ployed in  an  eternal  and  wondering  review  of  all  the 
Lord's  peculiar  dealings  with  them;  through  all  the 
days  of  their  pilgrimage:  Nothing  will  ever  efcape 
their  remembrance  and  obfervation,  as  to  his  provi- 
dential difpofals  of  them  and  concerning  them  on 
earth  ;  and,  efpecially,  as  to  all  his  gracious  proce- 
dure with  them, — in  beginning,  carrying  on,  and 
perfecting  the  good  work  in  their  fouls.  Each  will 
have  to  tell  one  another,  what  the  Lord  hath  done 
for  his  foul ;  but  will,  efpecially,  be  telling  it  all  o- 
ver  to  God,  in  holy  rapture, — to  the  praife  of  the  glo? 
r'y  of  his  grace. — Some  will  alfo  have  to  praife  him, 
for  the  ufe  which  he  had  been  pleafed  to  make  of 
their  miniftry  in  the  Church  ;  while  others  will  have 
their  benefits  by  that  miniftry  for  the  matter  of  their 
praife* . 

And  with  regard  to  the  manifold  matters  of  their 
contemplation,  or  of  their  communications  with  one 
another,  both  common  and  fpecial— their  views  will 
not  terminate  on  any  of  thefe  things.  They  will  be 
taking  up  the  manifestations  of  the  divine  glory 
therein  ;  the  enlivening  and  healing  rays  of  the  Sim 
of  Right eoufnefsy  as  haying  palled  forth  upon  them 
and  through  them,  in  all  his  ways  of  grace  toward 
them  :  And  fo  they  will  be  tracing  ail  up,  in  thank- 
ful praife,  to  the  glorious  centre  of  all  their  light 
and  life  ;  afcribing  all  to  him  as  ever  in,  their  eye, 
upon  his  throne  high  and  lifted  up. 

None  of  them  will  glory  in  themfelves,  in  their 
own  under/can  ding  and  knowledge ;  in  any  of  their 
attainments,  experiences  or  exercifes.  They  will 
then  be  in  a  ftate  of  perfect  compliance  with  the  call; 
lie  thai  glorielh,  let  him  glory  in  the  Lord:  Or,  as 

it 

*    Hill.  it.  16,    1,7. ;    1  Theft*,  ii.  19,   20- 


^94  A  View  of  the 

it  is  in  another  pafiage,  which  ought  to  be  rendered ; 
— Let  him  that  glorieth  glory  in  this  {under/landing 
and  knowing  ?ne),  that  I  am  the  Lord  ;  which  exer-, 
cife  loving  kindnefs,  judgment  and  right eoufnefi  in  the 
earth,  (continuing  that  exercife  in  heaven  according 
to  the  (late  thereof);  for  m  thefe  things  /  delight , 
faith  the  Lord  *. — So  it  will  be,  when  the  ranfomed 
of  ihe  Lord  Jhall  (in  the  higheit  fenfe)  return  and 
come  to  Zion  with  fongs^  and  everlajiing  joy  upon  their 
heads  :  They  Jhall  obtain  joy  and  gladnefs%  and  farrow 
and  Jighing  Jhall  fee  away  j. 

CONCLUSION. 

Some  exhibition  hath  been  now  efTayed,  of  that 
wonderful  Covenant  of  Grace  which  Ji.hovah 
made  with  his  Chosen  ;  in  the  eflablijhmeni  of  it 
from  eternity,  the  acco?npliJljment  of  it  in  time,  and 
the  effeel  of  it  through  eternity.  It  is  the  chief  of 
all  his  ways ;  of  his  eternal  councils,  and  temporal 
difpenfations  :  To  have  a  full  effe&  in  heaven  for 
ever  ;  as  the  fure  foundation  of  eternal  life  and  glo- 
ry and  gloriation,  among  the  nations  of  them  which 
are  faved, — the  great  fubjecl  of  their  eternal  admi- 
ration and  praife,  as  filling  heaven  with  the  infinite 
and  amiable  glory  of  free  grace. 

But  irconceivably  different  and  oppofite  will  be 
the  everlafting  effeel:  of  the  broken  Covenant  ofWorks^ 
—upon  all  who  die  under  it ;  filling  hell  with  the 
dreadful  and  fpotlefs  glory  of  vindictive  juflice. 
They  will  then  be  funk  to  an  unfathomable  depth  of 
mifery,  under  mod  woful  extremities  of  want  and 
torment,  in  regions  of  abfolute  and  endlefs  night; 
without  any  hope  of  alteration  or  alleviation, — for, 
iver  and  ever  and  ever.  At  the  fame  time, 
thefe  who  die   under  the  Covenant  of  Grace  will  be 

advanced 

;t    J  Cor.  i.  31.  ;    Itr.  fo.  24.  j    Ifa,  xxxv.  ip. 


Covenant  of  Grace.  295 

advanced  to  an  inconceivable  height  of  happinefs  in 
realms  of  abfolute  and  endlefs  day  ;  to  a  full  enjoying 
of  all  good,  in  God  himfelf :  Without  any  fear  of 
alteration  or  abatement  in  their  blefi'ednefs, — for 
ever  and  ever  and  ever. 

How  overwhelming,  to  a  finite  mind,  is  the 
thought  of  etlrnity  in  thefe  oppofitc  conditions: 
A  perpetual  and  invariable  (late  of  duration,  the  be- 
ginning of  which  is  ever  prcfent;  fo  that  no  altera- 
tion or  end  of  it,  at  any  imaginable  diftance,  ever 
approaches !  How  confounding  is  the  thought  of 
fuch  duration,  in  extremity  of  woe  ;  but  how  ravifh- 
ing  in  extremity  of  happinefs ! 

Infinitely  then  doth  it  concern  all,  to  be  taking 
hold  of  God's  Covenant  of  Grace  by  faith,  while  now 
they  have  an  opportunity  for  doing  fo  ;  as  the  only 
way  of  flying  from  the  wrath  to  come  :  The  only  way 
of  departing  from  hell  beneath  ;  and  of  being  exalt- 
ed, upon  the  infallible  ground  of  the  Redeemer's 
righteoufnefs,  to  a  ftate  of  ever  lading  happinefs  and 
glory  in  heaven. 


SACRED 


SACRED    CONTEMPLATIONS: 

PART     THIRD. 

A 

VIEW 

OF       THE 

ABSOLUTE    and    IMMEDIATE 
DEPENDENCE  of  all  Things  on  GOD: 

in  a  Discourse  concerning 

LIBERTY  and  NECESSITY. 


For  of  him,  and  through  him,  and  to  him,  are  all  thing! ;  to 
ivhom  be  glory  for  ever.      Amen*  Rom.  xi.  36. 

0  q»i  perpetua  mundum  raiione  gubernas  f 

T erratum  ccelique  fator!  qui  tempus  ah  aevo 

Ire  jubes  ;  flabilifque  inane  ns  das  cunfla  mover i! 

$>hiem  non  externa  pspulerunt  finger e  cauft, 

Materia  fiuifantis  opus  !  Bo  eti  us. 

[In  English.] 
O  thou  who  rul'ft,  with  wife  and  pow'rful  fway, 
rl  he  worlds  of  earth  and  heaven,  night  and  day, 
Thine  handyworks !    Who,  ever  fincc  be^un, 
Still  callelt  time  his  daily  courfe  to  run  ! 
Who,  (till  immoveable,  dofl:  all  things  move; 
Both  on  the  earth,  and  in  the  heav'ns  above  • 
Whom  no  external  caufes  did  impel, 
The  mighty  work  to  make  and  manage  well, 
Of  fluctuating  matter ! 

Na 


L       *Q9      ] 


a***************************** 


ADVERTISEMENT. 

The  late  Lord  Kames  *  publifhed  a  book, 
about  thirty-five  years  ago, — called,  FJfays  on 
the  Principles  of  Mcrality  and  Natural  Religion; 
containing  an  EJfay  on  Liberty  and  NeceJ/ity. 

In  1763,  the  Affociate  Synod  inflicted  a 
cenfure  upon  one  of  their  preachers;  for  his 
obftinate  adherence  to  the  doctrine  of  that 
eflay :  "  a  doctrine  of  fuch  necejfity^  as  necef- 
"  faiily  excludes  the  confideration  of  man's 
"  fall  and  original  fin;  and  contradicts  the 
"  fovereignty  of  Gcd's  will,  in  his  eternal  de- 
crees, and,    univerfal  providence." 

The  preacher  foon  publifhed  a  falfe  and  a- 
bujive  libel  againft  the  Synod,  on  that  account: 
And  the  prefent  author,  a  few  weeks  after- 
ward, publifhed  an  Expofition  of  this  libel. 

The  following  Difcourfe  is  extracted  from 
that  Expofition;  omitting  many  things  which 
arofe  from  the  particular  occafion  of  writing 
and  publishing  it:  And  the  extract  is  caft  in- 
to a  quite  new  form,  with  improvements.  It 
refers  to  the  fecond  edition  of  the  Effiays^  parti- 
cularly of  that  on  Liberty  and  NtceJJity  And 
it  is  thought  fit  for  being  fubjoincd  to  the 

preced; 


*   A  Lord  of  Sefion  ;  as  alf©  of  JpfiicUr) 


,  ■  1 


[       30Q       ] 

preceding  Contemplations,  in  defence  thereof, 
As,  according  to  the  principles  of  that  horrid 
Eflay,  ail  doctrines  about  the  Covenants  of 
Works  and  Grace  are  mere  fictions. 

A  few  years  ago,  fome  time  before  that  au- 
thor's death, — he  pubhihed  a  third  edition  of 
his  Eflays,  with  his  name  prefixed;  in  which 
the  one  now  referred  to  has  undergone  fome 
variations,  though  none  material  as  to  the 
fubftance  of  his  fcheme.  And  it  cannot  be 
unreafonable  that  a  new  exhibition  be  made 
of  the  prefent  antidote,  againft  that  renewed 
attempt  to  banifh  Chriftianity  cut  of  this 
country. 


A 


DISC  OUR 


o    r 


LIBERTY    and    NECESSI'i 

CHAPTER      I. 

Of  the  Infidel- Scheme  cf  Liberty  and  Nicejfity. 

SEC  T.     I. 

'The  Infidel-Scheme  of  Liberty  and  NeceJJity  explained, 

§  I.      A     Summary  of  that  Scheme  in  the  . 

ji\,  f erred  to,   as   drawn  up  by  the    J 
himfeli",  is  in  the  following  terms,  viz. 

"  Thus  far  have  we  advanced  in  our  a: 
u  that  all  human  a&ions  proceed  in  a  fixed  and 
M  ceflary  train.     Man  being  what  he  is,  a  creature 
"  endued  with  a  certain  degree  oi'  underfland 
"  certain  paflions  and  principles,  and  'placed  in  cer- 
16  tain  circumflances :  it  is  impoffible  that  he  fliould 
k'  will  or  chufe,  otherwife  than  in  faft  he  wills  aj  d 
*'*■  chuies.     His  mind  is  paflive  in  receiving  itn 
M  fions  of  things  as  good  or  ill:  According  to  thefe 

imp 


CI 


c; 


7o±  A  Discourse  of 

"  impreffions,  the  laft  judgment  of  the  underftand- 
"  ing  is  rieceffarily  formed  ;  which  the  will,  if  con- 
fidered  as  different  from  the  laft  judgment  of  the 
understanding,  neceiTarily  obeys,  as  is  fully  fhown: 
And  the  external  action  is  neceiTarily  connected  with 
"  the  will,  or  the  mind's  final  determination  to  act." 
"  In  the  courfe  of  this  rea toning,  we  have  ab- 
ci  ftracted  from  all  controverfies  about  divine  pre- 
"  fcience  and  decree  ;  though  in  fact,  from  what 
"  hath  been  proved,  it  appears  that  the  divine  Being 
"  decrees  all  future  events.  For  he  who  gave  fuch 
a  nature  to  his  creatures,  and  placed  them  in  fuch 
circumftances,  as  that  a  certain  train  of  actions 
behoved  neceiTarily  to  fellow:  He,  I  fay,  wTho  did 
this,  and  who  muft  have  foreieen  the  confequences, 
did  certainly  refolve  or  decree  that  events  mould 
fall  out,  and  men  mould  act,  as  they  do.  Pre- 
icience  indeed  is  not,  properly  fpeaking,  any  caufe 
of  events.  For  events  do  not  happen,  beeaufe 
they  are  forefeen  ;  but  beeaufe  they  are  certainly 
to  happen,  therefore  they  are  capable  of  being 
oieleen.  Though  preference  doth  not  caufe,  vet 
it  undoubtedly  fuppofes.  the  certain  futurition  (as 
ti  fchoolmen  fpeak)  of  events.  And  were  there  not 
"  caufes  which  render  the  existence  of  future  events 
c*  certain,  it  would  involve  a  contradiction,  to  main-* 
"'  tain  that  future  events  could  be  certainly  forefeen. 
"  But  I  avoid  carrying  the  reader  any  further  into 
?*  fuch  thorny  difputes." 

41    The  fum  of  what  we  have  difcovered,  concern- 
"  ing  the  impreflion  we  have  of  contingency  in  e- 
nts  and  liberty  in  actions,  is  this.     Comparing 
"  together  the  moral    and   material    world,    every 
ling  is  as  much  the  remit  of  eitablifhed  laws  in 
"  the  one  as  in  the  other.     There  is  nothing  in  the 
t;  whole  univerfe  that  can  properly  be  called  contin- 
ent, that  mav  be,  or  may  not  be;  nothing  loofe 

M  and 


cc 
cc 
cc 
cc 
cc 
a 
cc 

Ci. 
iC 

CC 

cc     I 

< 


Liberty  and  Necessity-  30J 

and  fluctuating  in  any  part  of  nature:  But  every 
motion  in  the  materia!,  and  every  determination 
and  action  in  the  moral  world,  are  directed  by 
immutable  laws;  fo  that,  whil  f_  thefe  laws  remain 
in  force,  not  the  final  left  link  of  the  univcriai 
chain  of  caufes  and  effects  can  be  broken,  nor  a- 
ny  thing  be  other  wife  than  it  is  ■ ." 
iX  The  Deity  is  the  primary  caufe  of  all  things. 
In  his  infinite  mind  he  formed  the  great  plan  of 
government,  which  is  carried  on  by  laws  fixed 
and  immutable.  Thefe  laws  produce  a  regular 
train  of  caufes  and  effects,  in  the  moral  as  well 
as  material  world ;  bringing  about  thofe  events 
which  are  comprehended  in  the  original  plan,  and 
admitting  the  pofTibility  of  none  other.  This  u- 
niverfe  is  avail  machine,  winded  up  and  fet  a-go- 
ing. The  feveral  fprings  and  wheels  operate  un- 
erringly, one  upon  another.  The  hand  advan- 
ceth,  and  the  clock  ftrikes,  precifely  as  the  Artifl 
hath  determined.  Whoever  hath  juft  ideas,  and 
a  true  tafte  of  philofophy,  will  fee  this  to  be  the 
real  theory  of  the  univerfe;  and  that,  upon  any 
other  theory,  there  can  be  no  general  order,  no 
whole,  no  plan,  no  means  nor  end  in  its  admini- 
ftration.  In  this  plan,  man,  a  rational  creature, 
bears  his  part;  and  fulfils  certain  ends  for  which 
he  was  defigned.  He  muft  be  an  aclor,  and  mud 
act  with  confeioufnefs  and  fpontaneity.  He  cxer- 
cifes  thought  and  reafon,  and  his  nature  is  improv- 
ed by  the  due  ufe  of  thefe  rational  powers.  Con- 
fequently,  it  is  neceffary,  that  he  mould  have 
fome  <enfe  of  things  pofiible  and  contingent,  things 
depending  upon  himfelf  to  caufe;  that  he  may 
be  led  to  a  proper  exercife  of  that  activity  for 
which  he  was  defigned.  But,  as  a  fenfe  of  nccef- 
fity  would  be  a  perpetual  contradiction  to  the 

"  fenfe 

*  P.  138,  139. 


^04  A  ibis  Go  u  r  s  s  of 

"  fenfe  of  contingency;  it  was  well  ordered,  that  his 
cc  being  a  neceflary  agent  mould  be  hid  from  him. 
"  To  have  had  his  inftinctive  perceptions,  his  prac- 
"  tical  ideas,  formed  upon  the  plan  of  univerfal 
u  neceffity  ;  to  ha?e  feen  himfelf  a  part  of  that  great 
"  machine,  winded  up  and  fet  a-going  by  the  Au- 
"  thor  of  his  nature,  would  have  been  inconfiftent 
"  with  the  part  that  is  allotted  to  him  to  a&  *." 

There  is  a  great  deal  more  to  this  purpofe  in  the 
EJfay ;  and  fome  other  extracts  from  it  may  be  ad- 
ded to  what  is  above,  wis. 

"  Taking  a  view  of  the  material  world^  we  find 
"  all  things  there  proceeding  in  a  fixed  and  fettled 
£C  train  of  caufes  and  effects. — There  is  a  chain  of 
cs  caufes  and  effects  which  hang  one  upon  another, 
li  running  through  this  whole  fyftem  ;  and  not  the 
f;  fmalleft  link  of  the  chain  can  be  broken,  without 
u  altering  the  whole  conftitution  of  things,  or  fuf- 
"  pending  the  regular  operation  of  the  laws  of  na- 
"  tare.  Here  then,  in  the  material  world,  there 
"  is  nothing  that  can  be  called  contingent ;  nothing 
M  that  is  left  loofe  ;  but  every  thing  muit  be  precife- 
<v  ly  what  it  is,  and  be  found  in  that  ftate  in  which 
€C  we  find  itf."  "  Comparing  together  the  actions 
c;  of  mind  and  of  matter,  fimiiar  caufes  will,  in  both 
"  equally,  produce  fimilar  effects  {."  "  The  laws 
cc  of  action,  we  fay,  which  refpecT  the  human 
iC  mind,  are  as  fixed  as  thofe  which  refpecl  mat- 
"  ter.  ||." 

"  That  motives  have  fome  influence  in  determin- 
<c  tog  the  mind,  is  certain;  that  they  have  this  in- 
"  fluence  in  different  degrees,  is  equally  certain. — 
"  Motiv  ;s  being  once  allowed  to  have  a  determining 
l(  influence,  in  any  (i-yp;  it  is  eafy  to  fuppofe 
"  the  influence  fo  au     .•  nted,  whether  of  the  fame 

£  or 

P     :--,    IT T-  +    P.    121.  P.  127. 

P.     12     ,     12 


Liberty  and  Necessity,  305 

tl  or  of  accumulated  motives,  as  to  leave  little  free- 
"  dom  to  the  mind,  or  rather  none  at  all  *."     "  In 
"  fliort,  if  motives  be  not  under  our  power  or  di- 
"  region,  which  is  confeliedly  the  fact ;  we  can,  at 
cs  bottom,  have  no  liberty  f" — "  Where  the  mo- 
"  tives  to  any  action  are  perfectly  full,  cogent,  and 
;:  clear ;  the  fenfe  of  liberty,  as  we  mowed  before, 
entirely  vanifheth.    In  other  cafes,  where  the  field 
of  choice  is  wider,  and  where  oppofite   motives 
counterbalance  and  work  againft  each  orher ;   the 
mind  fluctuates  for  a  while,  and  feels  itfelf  more 
loofe:  But,  in  the  end,  rnuft  as  neceffarily  be  de- 
termined to  the  fide  of  the  mod  powerful  motive, 
as  the  balance,  after  feveral  vibrations,  mud  in- 
cline to  the  fide  of  the  preponderating  weight  J." 
Every  inclination  and  choice  is  unavoidably  cauf- 
*;  ed  or  occafioned  by  the  prevailing  motive. — Our 
defires,  obvioufly,  are  not  under  our  power ;  but 
are  raifed  by  means  that   depend  not  upon  us  : 
And  if  our  defires  Ire  not  under  our  power,  nei- 
ther  can   our   actions   be  under  our  power  ||, 
The  exiftence  of  a  motive  once  fuppofed,  we  have 
mown  the  mind  to  be  neceilarily  determined  §." 
cc  Subjected  by  a  neceflary  law  to  the  choice  of  evil,' 
66  if  evil  happen  to  be  the  prevailing  motive  **." 

*c  If  fuch  a  being  as  man  was  to  be  placed  in  this 
11  world,  to  act  his  piefent  part;  it  was  neceffary 
cc  that  he  mould  have  a  notion  of  contingency  ia 
c<  events,  and  of  power  to  direct  and  control  them. 
<;  — The  Deity  cannot  work  contradictions.  For 
u  if  it  was  fit  and  wife,  that  man  fnould  think  and 
"  act  as  an  independent  being;  having  power  to 
*c  regulate  his  own  actions,  and,  by  means  of  thefe, 
66  to  regulate  alfo  future  events  ;  it  was  impoilible 
cc  this  could  be  otherwife    accomplished,   than  by 

O  o  "  enduing 

*  P.  122.  f  P.  125.  t  P.  126. 

:\  P.  130.  §  P.  131.         **  p.  1 


306  A  Discourse  of 

"  enduing  him  with  a  fenfe  of  this  power :  And  if 
"  it  was  alfo  fit  and  wife,  that  univerfal  neceffity 
M  mould  be  the  real  plan  of  the  univerfe;  this  fenfe 
"  muft  be  delufive  V 

§  II.  The  quotations  now  made,  are  the  precife 
words  of  the  Effay  :  And  none  of  the  above  pafTages 
have  any  appearance  of  a  different  or  fofter  meaning 
as  they  lie  in  the  Effay  ^  than  as  they  lie  here;  nor 
is  there  any  other  paflage  in  all  the  EJays,  that  har, 
the  fmalleft  tendency  for  giving  fome  other  turn  to 
the  fenfe  of  any  of  thefe  paffages,  than  what  they 
plainly  bear  at  fir  ft  view  as  here  laid. 

Yet  the  Ejfayer,  in  the  courfe  of  his  book,  hath 
dropped  fome  few  expreflions,  or  hath  made  fome 
few  gloffes, — which  cannot  poffibly  be  reconciled 
with  the  fubftance  and  effential  con!titution  of  his 
fcheme  now  explained. -Truth  and  error  can  ne- 
ver confift ;  yet  there  can  fcarcc  be  any  book  of 
human  compofure  fo  good  or  bad,  as  not  have  fome 
mixture  of  both  :  But  a  book  is  to  be  judged  of,  ac- 
cording to  which  of  thefe  makes  up  the  body  of  its 
do&rine. 

Sometimes,  when  an  author  is  propofmg  a  new 
fyftem, — it  may  not  fuit  with  his  courage  and  his 
prudence,  to  be  thorough-ftitch  with  it ;  he  may  fee 
meet  to  let  fome  fketches  of  the  old  fyftem  remain  : 
And  thefe  will  go  of  courfe,  if  the  new  fyftem  mould 
prevail ;  as  fome  particular  ailments  will  wear  a  v.- ay, 
where  a  perfon's  health  is  on  the  mending  hand. 
It  may  alfo  happen,  that  an  author's  intentnefs  upon 
the  ground-work  of  his  fcheme — may  keep  him 
from  adverting  to  all  the  neceffary,  or  even  prin- 
cipal confequences  of  it;  and  fo,  from  clearing  oft* 
all  inconfiftencies :    Which  may  remain  as  a  talk 

for 


*  P.  i 


SO- 


Liberty  and  Necessity.  307 

tor  others,  who  fhall  adopt  and  improve   upon  the 
fcheme. 

But  mud  not  an  author's  fcheme  be  confidered 
according  to  the  fubltance  and  eflential  conftitution 
of  it,  and  not  according  to  any  patches  of  a  different 
colour  which  may  be  found  {licking  on  its  furface  I 
What  can  it  fignify,  for  excufing  any  part  of  an  au- 
thor's doctrine,  to  bring  in  fome  evidence  of  his 
contradicting  himfelf  ?  .And  how  can  the  fair  fide 
of  the  contradiction  give  any  rational  fatisfaction  to 
a  perfon,  if  the  foul  fide  mult  be  maintained  alfo, 
— especially  when  the  foul  fide  is  the  body  of  the 
fcheme  ?  An  author  may  juftly  claim,  that  no  part 
of  his  doctrine  fhould  be  argued  upon  by  itlelf, 
when  the  proper  fenfe  of  that  part  depends  upon 
taking  fome  other  part  along  with  it;  and  this  is 
certainly  all  that  he  has  any  title  to,  in  a  free  debate. 

§  III.  In  this  third  edition,  the  EJfaycr  exults  u- 
pon  a  discover y  which  he  profeffes  to  have  made, — 
of  two  errors  taught  by  him  in  his  former  editions ; 
that  God  had  naturally  endued  men  with  a  delufive 
fenfe,  both  of  liberty  in  actions  and  of  contingency 
in  events.  The  oppofite  truths  which  he  pretends 
to  have  difcovered,  are;  that  the  fenfe  of  liberty  M  is 
u  fuggefted  by  the  irregular  influence  of  pafTion,  and 
"  that  we  never  have  it  in  our  cool  moments;  con- 
"  fequently,  that  it  is  not  a  delufion  of  nature,  but 
"  otbajfion  ;"  And  that,  by  the  fenfe  of  contingen- 
cy in  events, — "  nothing  is  or  can  be  meant,  but 
"  that  we  are  ignorant  of  the  caufe ;  and  that,  for 
"  ought  we  know,  the  event  might  have  happened 
"  or  might  not  happened ;  chance  and  contingency 
"  are  expreflive  of  our  ignorance  only,  not  of  any 
"  loofenefs  in  the  courfe  of  events." 

Yet,  by  this  boafted  difcovery,  the  matter  is  not 
a  whit  mended  ;  the  odious   doctrine  of  the  delufive 

fenfe. 


30S  A  Discourse  of 

fenfe  is  only  clouded,  by  an  art  of  delufive  language. 
Though  the  delufive  fenfe  were  allowed  to  be  a  de- 
lulion  of  paffion  and  ignorance  only,  we  are  ftiil  where 
we  were.  Fof  the  alledged  pafiion  and  ignorance 
mud:  be  reckoned  fo  univerfal,  as  to  regulate  the 
the  common  fenfe  of  mankind;  without  any  cool- 
nefs  of  knowledge  to  the  contrary  c:  but  by  deep 
V.  thinking,  and  by  a  long  chain  of  abflrad  and  pain- 
<c  fui  reasoning  *."  The  fame  pafiion  and  igno- 
rance, according  to  the  Effayer's  fcheme,  do  like- 
wife  belong  to  the  fyflem  of  univerfal  neceflity  in  the 
chain  of  caufes  and  effects ;  as  holding  equally  in  the 
moral  and  material  world :  So  that  '"  not  the  fmall- 
"  eft  link  of  the  chain"  (the  fmalTeft  degree  of  fuch 
pailion  and  ignorance)  Ci  can  be.  broken,  without 
"  alicring  the  whole  conftitution  of  things,  or  fuf- 
4C"  pending  the  regular  operation  of  the  laws  of  na- 
"  ture  ; — not  the  fmalleft  link  of  the  chain  of  caufes 
"  and  effects  can  be  broken,  nor  any  thing  be  other- 
"  wife  than  it  is."  The  delufion  of  pafiion  and  ig- 
norance, in  ihe  prefent  cafe,  mufl  therefore  be  ftiil 
a  .chijion  of  iiature ;  a  delufive  fenfe  of  liberty  and 
c«  ^tingency  with  which  God  has  neceflarily  endued 
mankind,  in  his  forming  of  the  great  machine  ! 

SECT.     II. 

"The  Inf  del- Scheme  of  Liberty  and  Neceffity  expofed. 

The  real  import,  or  the  neceflary  confequences  of 
the  fcheme  which  has  been  explained,  are  now  to  be 
laid  open  It  is  not  meant,  to  charge  thefe  confe- 
quences upon  any  perfoh  ;  but  only  upon  the  fcheme 
itfelf.  It  mufl  certainly  be  allowed,  that  the  fcheme 
is  anfwerable  for  all  the  native  and  'neceflary  confe- 
quences of  it.  If  this  be  not  the  cafe,  all  free  exa- 
mination 

*  T.  134. 


Liberty  and  Necessity.  30Q 

initiation  of  any  doctrine  muit  be  at  append ;  with 
all  proper  caution  againft  the  malignancy  which  it 
may  be  of,  or  againft  being  feduccd  thereby  into  a 
ftate  of  damnable  error.  No  fober  perfon  can  take 
it  amifs,  when  a  new  fcheme  is  propofed  for  our 
guidance,  even  affecting  the  whole  fyftem  of  morali- 
ty and  religion. — that  we  ihould  freely  enquire  whi- 
ther it  would  lead  us,  in  its  nature  and  neceflary 
confequences.  We  have  no  bufinefs  with  what  or 
how  many  confequences  an  author  pleafes,  or  pica- 
fes  to  own,  that  his  dccirine  fhould  have ;  but  with 
fuch  confequences  that  the  doctrine  itfclf  will  have. 
The  EJjfayer  makes  an  attempt  to  obviate  fome  per- 
nicious import  of  his  fcheme ;  where  fome  things 
inconfillent  with  it  are  brought  forth,  or  rather 
granted:  But  no  fuch  attempt  can  be  any  proper  a- 
pology  for  his  fcheme,  when  the  fcheme  itfelf  is  not 
in  the  lead  given  up  with. 

The  author  of  a  Letter  concerning  the  Effay  we 
are  now-  fpeaking  of,  publilhed  the  fame  year  with 
the  firft  edition  of  it, — after  mentioning  fome  con- 
fequences of  the  fcheme,  makes  this  remark,  viz. 
"  Thofe  terrible  and  abfurd  confequences,  with  the 
u  rnonftrous  parent  from  whom  they  neceffarily 
"  proceed,  muft  perifli ;  or  elfe  the  conflitution  of 
"  nature,  and  the  great  Author  of  it  too,  mud  be 
"  undone  !"  How  far  fuch  a  remark  is  well  foun- 
ded, may  be  thought  of, — after  conildering  the 
things  now  to  be  offered. 

§  I.  According  to  this  fcheme,  There  is  no  rcomfcr 
God,  as  a  continual  and  immediate  worker,  in  the  world 
which  he  hath  made. — We  are  told  of  eflablifhed  and 
immutable  laws,  in  an  univerfal  chain  or  train  of 
caufes  and  effects;  through  the  moral  as  well  as  ma- 
terial world  :  And  to  thefe  laws  called  the  Laws  ot 
Nature,  a  regular  operation  is  afcribed.     It  thelc 

laws 


3 1 9  /I  Discourse  c/ 

laws  were  meant  of  what  we  obferve  to  be  genera! 
and  ordinary  in  God's  p^eafure,  as  to  his  habitual 
way  of  putting  and  keeping  things  together,  in  his 
government  of  the  world  ;  we  mould  have  no  quar- 
rel with  this  part  of  the  fcheme.  But  it  is  plain, 
that  fomethlng  very  different  is  meant  by  thefe  laws, 
— fome  imaginary  qualities  or  powers,  which  God 
is  fuppofed  to  have  put  into  the  nature  and  conftitu- 
tion  of  things ;  and  which  are  reckoned  to  ferve  for 
maintaining  the  courie  of  the  world,  without  a 
continued  and  immediate  interpofal  of  the  divine 
power. 

Thefe  laws  of  nature  are  faid  to  be  fuch  as  admit 
the  po[Jibility  of  none  other  events,  than  what  are 
comprehended  in  the  original  plan :  Which  can  on- 
ly be  underftood  of  laws  in  the  conilitution  and  na- 
ture of  things  j  for  it  is  only  the  futurity ,  and  not 
the  poffibility  of  any  other  events,  which  God's  plea- 
fure  could  not  admit.  And  they  are  fsid  to  be  the 
laws  which  lie  in  God's  having  given  fuch  a  nature  to 
his  creatures,  and  placed  them  in  fuch  circuni/iances9 
that. a  certain  train  of  actions  behoved  neceffarily  to 
follow ;  to  follow  neceffarily,  from  the  nature  and 
circumftances  of  things  :  So  that  the  confequences, 
in  all  the  courfe  and  events  of  this  world,  were  not 
confequences  to  be  immediately  produced  by  him  ; 
but  which  he  mufi  have,  for  efetny  as  neceffarily  refult- 
ing  from  the  nature  and  circumftances  of  things. — r 
Accordingly,  this  univerfe  is  called  a  vaft  machine 
winded  up  and  fet  a-going ;  fet  a-going,  fo  as  God 
is  not  ftill  operating  immediately  upon  and  by  the 
feveral  fprings  and  wheels,  but  they  operate  unerring- 
ly  one  upon  another  :  The  whole  being  thus  like  a  go- 
ing  clock, — from  the  nature  and  constitution  of  which 
the  hand  advanceth  and  the  clock  ftrikes,  precifely 
as  the  artifr.  hath  determined ;  without  the  artiit  hav- 
ing 


Liberty  and  Necis&itv.  $H 

mg  any  occafion  to  keep  his  hand  ftill  at  it,  or  need- 
ing to  give  it  any  continual  afTiftance  in  its  motions. 
Here  then  is  a  world,  as  to  the  courfe  of  which 
nature  does  all;  and  the  God  of  nature  does  nothing 
at  all.  He  indeed  has  the  honour  of  having  formed 
the  vaft  machine,  putting  it  togetMei  and  winding 
it  up;  but  then,  he  has  no  other  bufihefs  with  it 
than  as  a  fpeclator;  an  onlooker  or  beholder  of  its 
goings.  In  fuch  a  world  there  is  no  moie  room  for 
God,  as  to  any  operations,  than  there  is  for  a  clock- 
maker  in  a  clock  which  he  has  made:  And  as  the 
Feveral  fprings  and  wheels  are  faid  to  operate  unerr- 
ingly one  upon  another,  fo  that  the  vaft  machine  can 
never  need  any  righting ;  the  glorious  Maker  then, 
after  he  once  fet  it  a-going,  can  never  more  have 
the  lead  occafion  or  accefs  for  putting  a  hand  to  it. 

§  II.  According  to  this  fcheme,  There  is  no  room 
for  any  f over  eignty  of  God's  wjll  in  his  eternal  decrees. 
— God  hath  decreed,  from  all  eternity,  whatfoever 
comes  to  pafs  in  time:  And  the  fovereignty  of  his 
will  in, doing  fo,  lies  here;  that  the  taking  place  of 
every  thing  was  to  have  its  immediate  dependence 
upon  his  will.  His  will  was  to  have  no  dependence 
on  any  means  or  fecond  caufes  which  he  law  meet 
to  ufe,  but  thefe  were  to  have  all  their  dependence 
on  his  will;  while  no  fuch  mean  or  caufe  could  be  a 
mean  or  caufe  of  any  thing,  but  as  he  mould  flilt 
pleafe  to  make  it  fo,  by  a  continued  interpofal  of 
his  efficacious  will.  Thus  he  forefaw  whatever  comes 
to  pafs,  immediately  upon  the  ground  of  his  decree- 
ing that  it  fhould  come  to  pafs ;  and  nor  upon  the 
ground  of  any  forefeen  virtue  in  fecond  caufes  for 
bringing  it  to  pafs.  "  Although  God  knows  what- 
"  foever  may  or  can  come  to  pafs  upon  all  fuppofed 
**  conditions :  yet  hath  he  not  decreed  any  thing  be- 

"  caufe 


2ii  A  Discourse  of 

"  caufe  he  forefaw  it  as  future,  or  as  that  which 
"  would  come  to  pafs  upon  fuch  conditions  V 

But  the  new  fcherne  teacheth  us,— That  God  de- 
creed all  things  which  come  to  pafs  becaufe  he  forefaw 
them  as  future:  Becaufe  he  forefaw  that  they  would 
come  to  pafs,    and  behoved  necefTarily  to  follow, 
upon  the  conditions  into  which  he  was  to  put  the 
vaft  machine.     For  as  we  are  told,  that  "  he  gave 
"  fuch  a  nature  to  his  creatures,  and  placed  them 
"  in  fuch  circumftances,  that  a  certain  train  of  ac= 
"  tions  behoved  necefTarily  to  follow ;"  fo  we  are 
told,  that  he  "  muft  certainly  have  forefeen   the 
€i  confequences," — which  were  "  capable  of  being 
tc  forefeen,"  only  becaufe  they  were  certainly  to  hap- 
pen, from  the  nature  and  circumftances  of  things : 
And  that  therefore  he  "  did  certainly  refolve  and 
"  decree"  that  they  mould  happen.     Thus>  his  de- 
creeing of  events  is  made  to  depend  en  his  forefeeing 
of  them:  And  we  are  taught,  that  u  it  would  in- 
"  volve  a   contradiction,  to  maintain,  that  future 
"  events  could  be  certainly  forefeen ;  were  there 
"  not  caufes  which  render  the  exiftence  of  future 
u  events   certain,"  fuch  caufes  in  the  nature   and 
circumftances  of  things.     He  then  forefaw  what  cer- 
tainly would  happen  from  fuch  caufes,  and  therefore 
decreed  that  it  mould  happen. — Now,  what  fort  of 
a  decreeing  behoved  this  to  be  ?  Juft  as  if  a  clock- 
maker  mould  decree  concerning  a  good  clock  which 
he  is  to  fet  a-going, — that,  againft  a  certain  hour 
fome  day,  the  hand  fhall  point  to  a  certain  figure, 
and  the   hammer  fhall   give  a  certain  number   of 
flrokes.     Who  fees  not,  that  the  maker  might  very 
well  fave  himfelf  the  trouble  of  fuch  a  vain  decree- 
ing? For,  whether  he  will  thefe  events,  or  will  them 
iiot,  or  will  the  contrary,  it  is  all  one  matter  ;  they 
will  come  of  courfe,  without  any  continued  depen- 
dence 

*    Weftminfler  Confefioriy   chap.  iii.  §  2. 


Liberty  and  Necessity.  313 

dence  on  his  will  or  pleafure, — juft  as  the  feveral- 
fprings  and  wheels  work  unerringly  one  upon  ano- 
ther. 

§  III.  According  to  this  fcheme,  There  is  no  room 
for  any  fovcrei^nty  of  God's  will  in  his  univerfal  pro- 
vidence.— "  God,  the  great  Creator  of  all  things, 
"  doth    uphold,    direel:,    difpofe,     and    govern    all 
"  creatures,  actions   and  things,  from  the   greateft 
"  even  to  the  leaft,  by  his  molt  wife  and  holy  pro- 
"  vidence ;    according  to  his  infallible  foreknow- 
"  ledge,  and  the  free  and  immatable  council  of  his 
"  will;  to  the  praife  of  the  glory  of  his  wifdom, 
power,    juft  ice,    goodnefs     and     mercy :"    And 
although,   in   relation  to  the  foreknowledge  and 
decree  of  God3  the  firft  caufe,  all  things  come  to 
pafs  immutably  and  infallibly ;  yet,  by  the  fame 
providence,  he  ordereth  them  to  fall  out  accor- 
ding to  the  nature  of  fecond  caufes ;  either  necef- 
farily,  freely,  or  contingently :"  And"  God,  in 
his  ordinary  providence,  maketh  ufe  of  means; 
"  yet  is  free  to  work  without,  above,  and  againft 
"  them,  at  his   pleafure  *."     Such  is   the  abfolute 
fovereigaty  of  God's  will  in  his  providence,  that  all 
yt  depend  immediately  on  his  pleafure,  through 
means  or  fecond  caufes  where  he  fees  meet  to  ufe 
them;   not  on  the  pleafure,  or  nature,  or  virtue  of 
thefe  means  or  fecond  caufes:  While  it  holds  of  his 
providence,  as  of  his  decrees, — that  thereby  there 
"  is  no  violence  offered  to  the  will  of  the  creatures  ; 
tc  nor  is  the  liberty  or  contingency  of  fecond  caufes 
"  taken  away,  but  rather  eftabiilhed  \." 

But  the  new  fcheme  teaches  us,  that  "  there  is 
"  nothing  in  the  whole  univerfe,  that  can  properly 
"  be  called  contingent,  that  may  be  or  may  not  be  ; 

P  p  — Nothing 

*   Weftminjier  Co*fe]p9n%  caap.  v.  §  i,  2,  3. 
-{-  II id.  chap.  iii.  §  I. 


cc 

cc 

cc 

CC 

ii 

CC 

cc 

Ci 


314  si  Discourse  of 

"  — Nothing  that  can  be  called  contingent,— but; 
M  every  thing  miift  be  precifely  what  it  is,  and  be 
"  found  in  that  (late  in  which  we  find  it:"  So  that 
the  laws  of  nature  are  'aid  to  "  produce  a  regular 
"  train  of  caufes  and  effects,  in  the  moral  as  well 
"  as  materia!  world;  bringing  about  thofe  events 
CJ  which  are  comprehended  in  the  original  plan, 
"  and  admitting  the  poffibility  of  none  other  V 

What 


*  The  Calvi'iijl  writers  upon  providence  do  univerfally  main- 
tain the  doflrine  of  futwe  evili  agents  ;  that  is,  of  things  which 
may  be  or  may  not  be.  Not  as  if  they  reckoned  that  any  things 
are  fo,  with  refpect  to  God  ;  but  that  many  things  are  fo,  with 
refpect  to  us  :  And  likevvife  that  many  things  are  fo  with  refpect 
to  fecond  caufes,  even  confidently  with  the  nature  and  ordinary 
courfe  of  thefe  caufes,  abdracting  from  miraculous  interpofals  ; 
•utt  as  God  fees  meet  to  order  the  various  conjunctures  and  ope- 
rations of  thefe  caufes,  one  way  or  other. 

And  it  can  be  no  way  (ho-king  to  human  under(landin«,  but 
every  way  agreeable  to  fober  rcafon,  yea  an  effential  dictate  of  it, 
—that  all  things,  the  lead  as  well  as  the  greated,  are  under  the 
continual  attention  and  difpofal  of  the  infinite  Being:  Whofe  un- 
demanding, wifdom,  and  power,  are  infinite;  who  can  attend 
to  all  things,  a3  If  they  were  but  one  thing;  and  who  has  wife 
ends  to  be  ferved,  though  far  out  of  our  view,  by  the  minuted 
things,  and  the  minuted  circum dances  of  thefe  tilings. 

But  what  underdanding,  upon  a  near  view,  can  diged  the  pre- 
fent  doctrine  of  imiverfal  necefiity?  We  mud  believe,  for  indance, 
of  every  circuradance  that  can  be  obferved  about  a  hair,  a  fea- 
ther, a  draw,  a  grain  of  dull,  or  all  the  motes  which  we  fee 
dancing  in  a  fun-beam, — that  every  fuch  thing  is  a  fpring  of  the 
vad  machine,  or  belongs  to  the  unerring  operation  of  its  fprings 
and  wheels  one  upon  another  ;  every  circumttance  of  fuch  things 
proceeding  from  a  train  of  caufes  and  effects,  through  a  chain  of 
many  millions  of  links,  each  linked  fad  into  another,  back  to 
the  morning  of  the  creation:  So  as  the  hws  of  nature  could  not 
admit  the  poffibility  of  any  one  of  thefe  things,  or  of  any  one 
circumdance  of  them,  being  otherwife  than  they  are;  but  the 
the  fmalleft  variation  would  have  been  an  "  altering  the  whole 
"  conltttution  of  things,  or  fufpending  the  regular  operation  of 
*'  the  laws  of  nature  !" 

A  man  (its  down  to  a  book,  which  he  had  left  open  upon  hit; 

table  j 


Liberty  and  NECESSITY.  315 

What  is  it,  then,  that  the  fovereign  will  of  God 
in  his  providence  can  have  ado  about  iuch  a  world  \ 
Really,  nothing  at  all. — We  are  not  merely  taught 
that  nothing  is  juturc,  but  evei  that  nothing  is  pof- 
fible,  except  what  actually  comes  10  pafs;  as  if  God's 
omnipotence  could  extend  to  nothing  beyond,  or 
different  from  the  ftate  of  this  world:  £0  that  the 
fuppofition  of  "  altering  the  whole  coniHtution  of 
"  things,"  or  even  of  fufpending  the  regular  ope- 
ration of  the  laws  of  nature, — is  but  the  luppofni  n 
of  an  impoffibility . 

As  to  all  thofe  things  which  actually  come  to  pafs, 
we  are  taught  an  impoffibUity  of  their  bein?  other  wile 
than  they  are, — that  <i  every  thing  mull  be  precife- 
"  ly  what  it  is,  and  be  found  in  the  ftate  in  which 
"  we  find  it;"  and  all  this  from  the  laws  of  nature, 
or  from  the  nature  and  circumftances  of  things. 
Now,  as  God  could  have  nothing  ado  in  fuch  a 
\vorld,  befide  a  mere  onlooking;  fo  there  could  be 
no  room  for  any  exercife  of  his  will  at  all,  about  the 
management  of  it:  Except  like  a  clockmaker  vain- 
ly willing  the  feveral  motions  of  a  veil  going  clock 
•which  he  has  fet  up,  jufl  as  he  tees  the  motions  go- 
ing on  ;  while  they  cannot  follow  his  will,  but  his 
will  rnuft  follow  them. 

As  this  world  is  faid  to  be  a  vaft  machine,  which 

God 


table  ;  and  obfervlng  that  fome  duft  bad  fallen  upon  it,  he  blowa 
it  off.     Well,  everything   about  the   number,   uz^.   p!;<ce,  and 

order  of  the    different   particles  of  the  duft, and   about   the 

courfe    they    take   when  blown  off;   every    fuch  thing,  in  every 
circumflance  of  the  thing,  muft  belong  to  the  fatal  chain  of 

fes  and  effects, beyond  all  poffbility  (from    the    begini    n    ) 

of  being  otfurwife,  confidently  with   the  laws  of  nature   n.  .l.c 
vaft  machine:   So  that  the  coidtquence  muft  hr.vc  been  dreadful, 

. if  but    one  particle  of  the  duft  which  flew  <  fl  rt  the  man's 

right  hand,  had  flown  off  at  bis  left  ;  nothing  left  than  an  uni- 

vcrfal  ruin  of  the  vaft  machine, "  the  wreck  of  matter,  and 

\*  the  crufh  of  worlds  I" 


316  A  Discourse  of 

God,  having  made,  bath  winded  up  and  fet  a-go- 
ing; and  as  the  lever  al  fprings  and  wheels  of  the 
machine  are  faid  to  operate  unerringly  one  upon  a^ 
nother :  So  there  could  never  be  the  leaft  room  for 
any  actual,  providence  of  God,  any  real  exercife  of 
his  power,  about  the  going  of  fuch'a  machine.  All 
that  he  could  ever  have  ado  with  it,  after  he  had  fet 
it  a-going,  except  as  an  onlooker, — would  be  to 
wind  it  up  again,  for  a  new  courie,  after  it  had  run 
out  in  the  laft  day:  Nor  could  even  this  be;  if  the 
laws  of  nature  cannot  even  admit  a  paflibHity  of  any 
other  events,  than  what  belong  to  the  prefent  (late 
of  the  world. — In  ihort,  if  the  fcheme  we  are  upon 
mean  any  thing,  it  can  mean  nothing  lefs  than  this: 
That  however  freely  God  acted  as  a  Creator, — in 
forming  the  vaft  machine,  putting  it  together,  wind- 
ing it  up  and  fetting  it  a-going;  yet,  all  this  once 
done  the  g'orious  Creator,  with  all  the  creatures, 
dome  to  be  bound  up  together  by  the  fame  fatal 
chain  of  abfolute  and  everlafting  necetTity ! 

§  IV.  According  to  this  fcheme,  There  is  no  room> 
in  the  fjjiem  of  the  world,  for  what  Chriftians  believe, 
— as  to  the  integrity  of  man's  primitive  ejiate,  his  fall 
from  ity  and  the  fate  of  fin  which  is  thence  become  ori- 
ginal to  all  his  poferity. — Were  there  any  room  here 
for  fuch  things,  they  could  only  be  upon  the  fame 
level  with  all  other  things  in  the  world  ;  juft  fome  of 
the  neceffary  and  unerring  operations  of  the  iprings 
and  wheels  of  the  vaft  machine,— things  produced 
of  courfe,  by  the  laws  of  nature. 

But  indeed  there  is  no  room  here  for  fuch  things 
at  all ;  becaufe,  according  to  the  new  fcheme,  man's 
prefent  ft  ate  is  his  primitive  flare:  Without  having 
undergone  any  change, — except  fo  far  as,  in  exer- 
cifing  thought  and  reafon,  "  his  nature  is  improved 
"  by  the  due  ufe  of  thefe  rational  powers."     For, 

with 


Liberty  and  Necessity.  317 

with  refpecl  to  the  prcfcnt  nature  and  circumftance 
of  all  creatures,  and  fo  of  man  abflong  the  reft, 
("  man  being  what  he  is,  a  creature  endued  with 
"  a  certain  degree  of  undei  (landing,  certain  paffi*  us 
"  and  principles,  and  placed  in  certain  circumftan* 
u  ces  ;")  we  are  taught,  that  God  "  gave  fuch  a  na- 
"  ture  to  his  creatures,  and  placed  them  in  fuel]  cir- 
"  cumftances,  as  that  a  certain  train  of  actions" 
(juft  what  now  takes  place)  "  behoved  neceilarily 
"  to  follow." 

Accordingly,  it  is  (aid,  with  refpect  to  the  great 
flan  of  government  which  God  formed  in  the  origi- 
nal conftitution  of  the  vaft  machine;  that  c<  in  this 
"  plan,  man,  a  rational  creature,  bears  his  part, 
"  and  fulfils  certain  ends  for  which  he  was  defign- 
"  ed  :"  So  that  he  mult  be  underftocd  to  be  11111 
as  at  firft,  in  reipeel;  of  fulfilling  the  ends  for  which 
he  was  defigned  ;  ft  ill  bearing  his  part, — as  "  a  part 
"  of  that  great  machine,  winded  up  and  fet  a-going 
<-c  by  the  Author  of  his  nature." 

The  EJfayer  teaches  to  the  fame  purpofe,  in  ano- 
ther of  his  Ej/ays ;  where  he  tries  to  account  for 
God's  having  given  a  place,  in  the  original  frame 
of  the  vait  machine,  to  fuch  an  imperfect  creature  as 
man, — or  to  prove  that  this  is  no  argument  againft 
the  pure  benevolence  of  the  Deity.  With  regard 
to  all  natural  evils,  which  others  lock  upon  as  the 
punifliments  of  fin,  afcribing  them  to  its  guilt  and 
God's  vindictive  juftice;  he  fays,  "  we  cannot  ra- 
"  tionally  afcribe  them, — but  to  the  pre  eftablifhed 
"  order  and  conftitution  of  things,  and  to  the  necef- 
"  fary  imperfection  of  all  created  beings :"  And  he 
adds,  "  "Why  fhould  we  hcfitate  a  moment,  to  af- 
"  cribepure  benevolence  to  the  Deity  ;  and  to  con- 
"  elude  thefe  evils  to  be  neceflary  defects  in  a  good 
"  conftitution  *  r" 

With 

*  P.  294. 


318  A  Discourse  of 

With  regard  to  all  moral  evils,  or  matters  of  fin, 
— he  admits  (while  arguing  that  it  is  no  relevant  ob- 
jection againd  the  benevolence  of  the  Deity),  that 
God  "  hath  given  man  a  conditutionby  which  mo- 
"  ral  evil  doth  and  mud  abound ;"  and  according- 
ly teaches,  that  "  all  things  in  the  moral  as  well  as 
"  material  world  proceed  according  to  fettled  laws 
"  edablifhed  by  providence  :"  And  his  way  of  ac- 
counting for  all  this,  is  as  follows,  viz.  "  We  have 
"  a  jud  ground  of  convi&ion,  that  all  matters  are 
"  by  providence  ordered  in  the  befl  manner  j  and 
"  therefore  that  even  human  vices  and  frailties  are 
"  made  to  anfwer  wife  and  benevolent  purpofes : 
"  Ever)  thing  poffeffes  its  proper  place  in  the  divine 
"  plan:  Ail  our  actions  contribute  equally  to  carry 
<c  on  the  great:  and  good  defigns  of  our  Maker  ;  and 
"  therefore  there  is  nothing  which  in  his  fight  is 
"  ill ;  at  lead,  nothing  which  is  ill  upon  the  whole*." 
And  as  to  any  complaint  about  the  moial  imperfec- 
tion of  man's  prefent  date,  he  fays, — "  If  this  com- 
4t  plaint  be  well  founded,  we  mav,  with  equal  juf- 
44  tice,  complin,  that  our  underdanding  is  but  mo- 
"  derate;  and  that,  in  general,  our  powers  and  fa- 
Ci  culties  are  limited." — "  In  Ihort,  if  this  complaint 
"  be  in  any  meafure  jufl,  it  mud  go  the  length — to 
*c  prove,  that  it  is  not  confident  with  the  benevo- 
"  lence  of  the  Deity  to  create  fuch  a  being  as.  manf ." 
And  fo  our  being  finjul  creatures  ^  is  put  upon  the 
fame  level  of  divine  conditution  with  our  being  but 
creatures  ;  God  having  made  us  the  one  as  much  as 
the  other,  in  a  full  confidency  with  his  benevolence. 

Concerning  both  natural  and  moral  evils,  he  tells 
us, — "  that  the  world  is  rilled  with  an  endlefs  varie- 
"  ty  of  creatures,  gradually  afcending  in  the  fcale 
tc  of  being,  from  the  mod  grovelling  to  the  mod 
"  glorious : — And  fuppofmg  the  world  to  be  re- 

plenimed 

*  P.  295,  296.  -j-  P.  297. 


Liberty  and  Necessity.  319 

**  plenifhed  with  the  highefl  order  of  beings,  creal- 
"  ed  in  the  highefl  degree  of  perfe&ion ;  it  is  cer- 
4t  tainly  an  a£t  of  more  extenfive  benevolence,  to 
"  complete  the  work  of  creation,  by  the  addition  of 
"  an  infinity  of  creature;  lef»  perfect,  than  to  leave 
"  a  great  blank  befcwixt  beings  of  the  highefl  order 
"  and  nothing  V  To  the  fame  purpose  he  fays, — 
"  Muft  it  not  be  admitted,  that  ibmewhere  in  the 
"  fcale  of  exigence,  an  imperfect  order  of  beings 
"  niu ft  be  found  ?  And  why  not  man  fuch  a  be- 
"  ing  f  ?" — According  to  this  view  of  matters,  it 
belonged  to  the  completing  of  the  work  of  creation  ; 
to  the  completenefs  or  perfection  of  the  vaft  ma- 
chine, in  God's  original  formation  of  it ;  that  the 
man  mould  have  a  place  in  it,  according  to  the  flate 
which  he  is  prefently  in. 

The  plain  refult  of  the  whole  is, — That  (except- 
ing improvements)  man  is  ftill  in  his  primitive  e- 
ftate;  he  is  juft  now,  as  God  made  man  at  firil :  So 
that  God's  having  made  man  upright,  the  fa'l  of  the 
firit  man,  and  his  pofterity  becoming  plunged 
through  his  fall  into  a  ftate  of  fin  and  mifery, — are 
things  which  this  fcheme  cannot  poffibly  admit  into 
the  iyflem  of  the  world. 

§  V.  According  to  this  fcheme,  There  is  no  room, 
in  the  fyjhm  of  the  world,  for  God's  exercifing  a  moral 
dominion  over  finful  men,  in  the  way  of  blame  and  pu- 
nifivnent.— There  are  only  two  ways  in  which  God's 
moral  dominion  over  rational  creatures  can  be  fup- 
ported,  or  exifl;  in  their  obedience  to  the  precepts 
of  his  law,  or  in  their  fubjection  to  its  penalties: 
And  it  is  only  in  this  laft  way,  that  his  moral  domi- 
nion can  be  exercifed  over  finful  men  as  fuch;  yet 
the  new  fcheme  leaves  no  room  for  it. 

The  EJJayer  has  very  peculiar  doctrine  about  mo- 
ral 

*  P.  28S.  f  P.  305. 


J 


to  ^  Discourse  0/ 


ral  evil,  that  abominable  thing   which  God  hates* 
We  have  already  quoted  fome  articles   of  that  doc- 
trine, and  may  now  fubjoin  a  few  more.     He  fays^ 
that  u  natural  and  moral  evil  are  far  from  prevail- 
"  ing  in  this  world  *  ;"  though  avadly  different  ac- 
count is  given  us  in  God's  word  f.    He  fays  further, 
that  "  the  more   of  nature  is  explored  and  known, 
"  the  lefs  of  evil  appears :  New  difcoveries  of  wif- 
"  dom,  order,  and  good  intention,  are  the  never- 
cc  failing  effects  of  enlarged  knowledge  ;  an  intima- 
Ci  mation  not  obfcure,  of  its  being  owing  to  our  im- 
"  perfect  and  bounded  views,  that  evil  is  fuppofed 
u  to  take  place  at  all  J  :"  Yet  Chridians  have  hither- 
to  believed,  that  the  more    of  nature  is   explored 
and  known, — :i:ill  the  more  of  moral  evil  is  to  be 
found,  in  the  world  and  in  the  hearts  of  men.     He 
fays  nlfo,  in  an  addrefs  to  the  Eternal  Mind;  "  As 
<c  fpots  in  the  fun's  br'ght  orb,  fo  in  the  univerfal 
<s  plan,  fcattered  evils  are  loft  in  the  blaze  of  fuper- 
"  abundant  goodnefs :  Even  by  the  refearch  of  hu- 
iC  man  reafon,  weak  as  it  is,  thefe  feeming  evils  di- 
Ci  oainifh  and  fly  away  apace :  Objects  fuppofed  fu- 
<c  perfluous  or  noxious,  have  aiiumed   a  beneficial 
"  afped ,— how  much  more  to  thine  all-penetrating 
<c  eye  mull  all  appear  excellent  and  fair. — Even  the 
"  follies  and  vices  of  men  minifter"  (  N.  B.  Not  on- 
ly are  over-ruled,  but  minifter)  "  to  thy  wife  de- 
iC  figns :  And  as  at  the  beginning  of  days  thou  faw- 
fi  eft,  fo  thou  feed  and  pronounced  dill,  that  every 
i(  thing  thou  hajl  made  is  good  ||  ;" — while  it  is  to  be 
remembered,  that,  according  to  this  fcheme,  what- 
ever belongs  to  the  prefent  ftate  of  this  world  is  of 
God's  making. 

N,)r  is  it  any  wonder,  that  the  Effayer  mould  fpeak 
fo  diminutively  of  moral  evil :  For  his  fcheme  of  u- 

univerfal 

*  P.  254.  f  Pfal.  liii.  1,  2,  3'i   l   John  v«  *9- 

t  P.  305,  3°6-      II  P.  3°9- 


Liberty  and  Necessity.  jai 

hiverfal  neceility  cannot  properly  admit  an  owning 
that  there  is  any  fuch  thing  at  all;  fince  the  very 
eflence  of  moral  evil  lies  in  a  contrariety  to  God's 
holy  will.  If  this  fchemc  were  to  have  an  univerfal 
prevalence, — the  words  moral  evil,  and  all  equivalent 
terms,  mould  then  be  blotted  out  of  all  languages. 
However,  it  is  very  plain,  that  this  fcheme  can  al- 
low no  blamablenefs  and  punilhablenefs  of  what  is 
called  moral  evil.     For, 

\ft,  We  are  taught,  as  hath  been  explained,  that 
man's  prefent  Hate  is  his  primitive  Hate ;  that  he  is 
dill  bearing  his  original  part  in  the  vaft  machine; 
fulfilling  the  ends  for  which  he  was  defigned.  And 
how  could  man,  in  this  condition,  be  an  object  of 
God's  wrath  and  vindictive  juitice?  Mud  it  not  be 
abfurd  to  imagine,  that  any  thing  of  God's  own  do- 
ing, as  to  his  way  of  conftituting  the  vad  machine, 
— could  be  the  object  of  his  wrath  and  vindictive 
juftice  ?  Accordingly,  in  the  E flayer's  doctrine  a- 
bout  the  Deity,  when  he  propofes  nothing  lefs  than 
"  to  take  a  general  view  of  the  attributes  which  be- 

o 

cc  long  to  the  great  Being;"  he  admits  no  attributes 
iato  that  general  view, — but  unity >  power,  intelli- 
gence, and  pure  benevolence  :  An  ailegement  not  ob- 
fcure,  that  no  fuch  attribute  as  vindiclive  j'^jlice 
can  belong  to  the  Deity. 

idly,  We  are  taught,  "  that  ail  human  actions 
M  proceed  in  a  fixed  and  neceflary  train ;"  that  God 
hath  fo  endued  and  placed  man,  that  "  it  is  impof- 
"  fible  that  he  mould  will  or  chufe  otherwife  than  in 
"  fact  he  wills  and  chufes;"  that  4t  comparing  to- 
"  gether  the  moral  and  material  world,  every  thing 
M  is  as  much  the  refult  of  eitabliihed  laws  in  the 
"  one  as  in  the  other  :"  That  as  "  every  motion  in 
"  the  material,"  io  "  every  determination  and  ac- 
"  tion  in  the  moral  world  are  directed  by  immuta- 
"  ble  laws;  fo  that,   whillt  thefe   law;   remain  in 

Q^q  "  force, 


3**  A  DiseouRSB  of 

j?  force,  not  the  fmalleft  link  of  the  univerfal  chain 
"  of  caufes  and  effects  can  be  broken,  nor  any 
"  thing  be  otherwife  than  it  is;"  and  "  that  it  is 
"  a  regular  train  of  caufes  and  effe&s  in  the  moral 
tc  as  well  as  material  world, "  which  "  thefe  laws 
"  produce, — bringing  about  thofe  events  which  are 
€i  comprehended  in  the  original  plan,  and  admitting 
"  the  poflibility  of  none  other."  All  this  is  taught, 
and  more  to  the  fame  purpofe. 

Now,  can  any  mind  reconcile  thefe  things  with 
the  idea  of  man's  accountablenefs  to  God,  as  an  ob- 
ject of  bJamej  of  his  being  accountable  for  any 
thing,  to  God  as  an  offended  and  righteous  Judge  ? 
Can  God  feek,  or  find  fault  with  the  want  of  origi~ 
nal  impoffibilities?  Can  God  be  offended  at  the  efta- 
blifhed  I<vws  of  nature,  in  their  mod  neceffary  pro- 
du :.%  wh  en  they  are  laws  of  his  own  eftablifhing? 
Can  God  be  offended  at  any  thing  in  the  moral 
world,  more  than  in  the  material  world;  if  there  be 
fill)  a  regular  train  of  caufes  and  effects,  according  to 
the  laws  of  nature,  bringing  about  thefe  events 
which  are  comprehended  in  the  original  plan,—* 
t  Trough  all  the  one  world,  as  much  as  through  the 
other?  Or,  if  any  blame  can  be  found  in  all  this, 
how  can  it  lie  at  man's  door,  who  did  not  make 
thole  e'tablifhed  and  immutable  laws ;  but  is  only 
living  in  a  regular  fubjection  to  them,  with  all  his 
anions  "  in  a  fixed  and  neceffary  train"  of  conform- 
ity to  thofe  laws  which  God  has  made  ? 

3-i/y,  To  the  fame  purpofe,  we  may  confider  the 
do  trine  of  this  new  fcheme  about  motives.  A  won- 
derful power  is  afcribed  to  thefe,  fo  that  every  thing 
of  a  man's  behaviour  is  made  to  turn  abfolutely  u- 
pon  them. — We  are  told,  that  cc  the  exijience  of  a 
"  motive  being  once  fuppofed,  the  mind  is  nece/farily 
"  determined ;  fo  that  every  inclination  and  choice 
"  is  unavoidably  caufed  or  occafioned  by  the  pre- 

••  vailing 


Liberty  and  Necessity.  323 

"  vailing  motive,"  whatever  happens  to  be  'he 
ftrongeft  of  any  motives  that  come  in  a  man's  way. 
Once  fuppofe  an  impreflion  made  by  this  motive, 
then  all  goes  of  courfe,  in  a  chain  of  moil  fatal  and 
adamantine  neceflity  ;  the  laji  judgment  of  the  under- 
flanding,  the  will,  and  the  external  aStion, — ntcefla- 
rily  follow,  in  the  molt  inviolable  train  of  abiolute 
neceflity.  And  we  are  taught  alfo,  that  the  mind 
is  paflive,  as  to  that  impreflion  of  the  motive  which 
carries  all  fo  dreadfully  before  it ;  that  man's  "  mind 
"  is  paflive,  in  receiving  impreflions  of  things  as 
t€  good  or  ill," — in  receiving  them,  to  that  infalli- 
ble and  unavoidable  ifiue  which  has  been  mentioned. 
Accordingly  we  are  told,  that  fcC  motives  are  not 
"  under  our  power  or  direction;"  that  M  our  de- 
"  fires  obvioufly  are  not  under  our  power,"  as 
being  "  raifed  by  means"  (thefe  motives)  "  that 
*'  depend  not  upon  us;"  that  therefore"  neither 
**  can  our  actions  be  under  our  power:"  So  that, 
upon  the  whole,  every  man  "  is  fubjecled  by  a  ne- 
"  ceflary  law  to  the  choice  of  evil,  if  evil  happen  to 
<{  be  the  prevailing  motive,"  or  the  ftrongeft  of 
thofe  motives  that  come  in  the  mind's  way;  while 
all  this  law  about  motives  is  a  law  of  God's  own 
making,  in  the  original  conftitution  of  the  vaft  ma- 
chine. 

And  how  can  the  leaft  room  be  found,  if  the  cafe 
were  as  above,  for  any  blamablenefs  and  punifha- 
blenefs  of  any  human  actions  ?  There  is  no  poflib?li- 
ty  of  blame  getting  leave  to  reft  a  moment,  any 
where  in  all  this  fyftem  ;  unlefs  it  be  all  rolled  over  u- 
pon  the  fatal  motive,  which  God  only  is  accountable 
for. 

4tblyf  It  cannot  falve  the  difficulty  one  whit,  to 
make  man  any  way  accountable  for  his  actions,— 
that  he  has  a  natural  fenfe  of  contingency  in  events, 
and  liberty  in  actions  :  When  all  this  fenfe  is  taught 

t# 


324  A  Discoup.se  of 

to  T;e  deiujlve9  a  mere  deceit  in  the  conflitution  of 
human  nature. — For  in  what  Mate  is  a  man's  foul  *, 
particularly  his  will,  laid  to  be,  with  refpect  to  mo- 
tives which  no  way  depend  on  him  ?  Juit  fuch  as  a 
weathercock  is  in,  with  refpect  to  the  wind:  And 
though  he  has  a  fenfe  of  felf-motion,  a  fenfe  of  fpon- 
taneous  or  voluntary  acting;  yet  all  this  is  juft  as  if 
a  weathercock  were  endued  with  an  imagination  of 
its  making  its  own  motions,  while  every  body  fees 
that  the  wind  makes  them  all.  Now,  though  a  man 
fhouid  have  a  mod  cutting  remorfe,  in  a  fenfe  of 
blame  and  liablenefs  to  punifhment  for  any  thing  he 
has  done;  muff  not  all  this  remorfe  be  a  vain  fan- 
cy,— while  his  fenfe  of  blame  and  liablenefs  to  pu- 
nifhment for  any  actions,  cannot  mifs  to  be  as  del u- 
five  as  his  fenfe  of  liberty  about  thefe  fame  actions  ? 
All  this  fenfe  and  remorfe  can  be  owing  only  to  its 
being  hid  from  him  that  he  is  a  necejfary  agent ;  no 
more  accountable  for  any  thing,  at  bottom,  than  a 
weathercock  is  for  its  motions.  And  whatever  the 
remorfe  may  be,  whatever  may  be  the  fenfe  of  blame 
and  liablenefs  to  punifhment  for  his  actions ;  yet  can 
we  fuppofe  that  God's  procedure  is  to  be  regulated 
by  the  man's  groundlefs  remorfe  ?  Can  we  fuppofe 
that  God  will  punifh  him,  for  a  matter  of  blame 
which  has  no  being,  except  in  the  man's  own  fancy? 
Can  God,  who  fees  well  enough  through  all  the  vain 
imagination,  proceed  againft  a  man  upon  imaginary 
grounds,  without  any  real  ground  at  all? 

And,  according  to  this  new  fcheme,  what  can  be 

the 

*  According  to  this  fcheme,  all  the  workings  of  the  mind, 
the  moft  flcejLing  thought,  the  moll  idle  fancy, — are  all  under 
the  fame  necefluy  with  the  motions  of  the  will:  All  neceffarily 

linked  into  the  great  chain  of  canfes  and  efie&s,  under  an  inter 
impoffibility  (from  the  beginning)  of  having  been  otherwilV  than 
they  are  ;  fo  that  the  want  of  any  one  of  thefe  thoughts  or  fan- 
cies, out  cf  any  one  mind  fince  the  creation, — would  have  broke 
the  chain,  and  laid  the  whole  frame  of  nature  in  ruins! 


Liberty  and  Necessity.  325 

the  only  proper  re'ief  to  a  man,  with  refpeft  to  any 
remorfe  or  blot  upon  his  confcience  ?  There  can  be 
no  room  here  for  any  thing  cf  what  Chriftians  be- 
lieve, about  the  purging  of  a  man's  tfonfcience  and 
the  redemption  of  his  guilty  foul.  -All  that  he  can 
have  ado  is  juft  this, — That  he  ihould  labour,  with 
fome  penetrating  philofopher,  to  get  into  the  dead 
fecnt  of  univerfal  neceftity  ;  to  ice  himfelf  abfolutcly 
under  the  influence  of  motives,  which  no  more  de- 
pend on  him  than  the  wind  does  on  a  weathercock, 
- — are  no  more  under  his  power  or  direction,  than 
the  wind  is  under  its:  And  to  fee  that  all  this  fatal 
wind  of  motives,  which  manages  him  with  the  mod 
abfolute  control,  is  a  wind  of  God's  raifmg  and  keep- 
ing up,  in  the  eftabiifhed  and  immutable  laws  of  na- 
ture.—It  is  mod  evident,  that  according  to  the  im- 
prefiion  a  man  may  get  his  mind  under  of  all  this, 
which  belongs  to  the  very  vitals  of  the  new  fcheme  ; 
accordingly  will  his  confcience  be  cleared,  and  quite 
fatisfied,  take  what  courfe  he  will. 

$thly,  The  Effayer  was  fenfible  enough,  that  no 
blame  or  punimablenefs  could  be  well  made  to  turn 
upon  a  man's  aclions^ — if  the  fenfe  of  liberty  be  a  de- 
lufive  fenfe:  And  therefore,  in  the  fecend  edition, 
he  makes  it  to  turn  upon  the  difpojifton,  frame,  or  tem- 
per of  the  mind.  Thus  he  fays, — "  that  praife  and 
"  blame  reft  ultimately  upon  the  difpofiticn  or  frame 
"  of  mind;  that  a  virtuous  difpofition  is  the  only 
"  object  of  praife,  and  a  vicious  difpofition  the 
"  only  object  of  blame  *."  "  And  indeed  as  e- 
"  very  action  doth  in  eft  eel:  proceed  from  an  inter- 
"  nal  caufe,  viz.  A  virtuous  or  vicious  tempo-; 
"  praife  or  blame  muft  ultimately  reft  upon  this 
"  caufe,  and  not  upon  the  external  action,  or  the 
"  power  of  acling  j." 

It  may  be  obferved  here,  that  Chriftians  have  al- 
ways 

*  P.  145.  f  P.  14S. 


3*6  A  Discourse  of 

ways  reckoned  tranfgreflions  of  God's  law  to  be  ft 
direct  and  immediate  ground  of  blame  and  punifh- 
mem, — over  and  above  the  vicious  difpoiition  from 
which  thefe  proceed.  Befides,  it  will  never  be  found 
in  fad,  that  the  challenges  of  conference  turn  upon 
the  vicioufnefs  of  man's  difpofition,  overlooking  the 
vicious  actions  which  proceed  from  it ;  but  that  they 
alfo  turn  immediately  on  the  vicious  actions,  as  what 
cannot  be  excufed  by  the  vicious  difpofition.  And 
how  could  a  judge  condemn  a  murderer  to  death, — 
not  for  his  external  aclion  of  committing  murder,  as 
not  reckoning  that  a  blamable  action  \  but  only  for 
the  vicious  difpofition  from  which  he  committed  it : 
When  it  is  only  for  his  external  action  that  the  jury 
finds  him  guilty,  and  that  he  fuffers  accordingly ! 

However,  the  turning  over  of  blame  and  punifh- 
ablenefs  upon  the  difpofition,  could  no  way  mend 
the  matter.  For  how  is  it  that  any  man  has  come 
by  this  vicious  difpofition,  frame,  or  temper  of 
mind?  It  is  juft  fuch,  according  to  the  prefent  fcheme, 
as  God  endued  the  man  with,  in  the  original  plan 
and  conflitution  of  the  vaft  machine :  It  is  juft  the 
difpofition  which  the  man  has  originally  from  God, 
upon  the  fame  footing  as  every  thing  eife  has  its  par- 
ticular nature  from  him  ;  according  to  the  eftablifh- 
ed  and  immutable  laws  of  nature.  And  can  God 
blame  or  punifh  his  own  doing,  in#this  cafe  ?  Can  he 
blame  or  puniui  any  of  the  fprings  or  wheels  which 
he  originally  put  into  the  vaft  machine,  more  than 
any  of  their  unerring  operations  ? 

Moreover,  feeing  man  is  under  the  fame  fort  of 
necefiity  about  his  difpofition  as  about  his  actions ; 
muft  there  not  be  as  much  delufion  in  a  fenfe  of 
blame  and  punifhablenefs  on  account  of  his  difpofi- 
tion, as  in  a  fenfe  of  it  on  account  of  his  actions? 
His  vicious  difpofition  may  be  an  object  of  diflike 
or  hatred,  in  itfelf  confidered, — as  fome  ugly  or 

hurtful 


Liberty  and  Necessity.  317 

hurtful  beads  arc  ;  or  it  may  be  a  ground  of  pity  and 
forrow,  like  bodily  difeafes :  But  no  moral  blame 
or  punifhablenefs  can  belong  to  the  man,  in  this  cafe, 
— more  than  to  the  beads  or  difeafes. 

In  all  this  matter,  we  are  arguing  no  otherwifo 
from  the  EJfayer's  principles  of  neceflity  than  he  him- 
felf  once  did.  Some  of  his  reafonings  from  thefo 
principles  in  his  firft  edition,  are  indeed  dropped  in 
the  fecond :  But  as  the  fame  principles  are  retained 
in  the  fecond  edition,  the  fame  reafonings  from  them 
are  what  no  man  will  be  able  to  overthrow,-— with  - 
out  overthrowing  the  principles  themfelves.  The 
reafonings  meant  are  fuch  as  thefe,  which  he  ufes  in 
his  firft  edition,  viz.  ic  We  mult  therefore  admit, 
ft  that  the  idea  of  freedom,  or  a  power  of  regulat- 
#c  ing  our  will  and  aftions  according  to  certain  rules, 
*'  is  effential  to  the  moral  feeling.  On  the  fyftem 
"  of  univerfal  neceflity,  abftrafted  from  this  feel- 
"  ing,"  (which is  delufivc,  as  he  teaches);  "  though 
"  certain  affections  and  actions  might  excite  our  ap- 
"  probation,  and  others  our  diflike,  there  could  be 
"  no  place  for  blame  or  remorfe  *."  "  Suppofe  man 
*'  to  fee  and  conceive  his  own  nature,  and  the  con- 
"  (litution  of  all  things,  in  the  light  of  drift  philo- 
"  fophic  truth,  in  the  fame  light  they  are  beheld  by 
tc  the  Deity  ;  to  conceive  himfelf,  and  all  his  actions, 
•'  neceffarily  linked  into  the  great  chain  of  caufes 
4C  and  effects,  which  renders  the  whole  order,  both 
"  of  the  natural  and  moral  world,  unalterably  de- 
"  termined  in  every  article  : — And  what  would  fol- 
"  low? — We  would  feel — no  remorfe  in  doing  ill; 
#c  — there  would  be  no  more  place  for — blame  a* 
#l  mong  mankind ; — no  more  notion  of  account- 
te  ablenefs  for  the  ufe  of  their  rational  powers ;  no 
a  fenfe  of  ill  defert  or  juft  punifhment  annexed  to 
**  crimes  as  their  duej — there  would  be  field  for  no 

I1  ©ther 

*  P.  199. 


328  A  Discourse  of 

<c  other  paffions  but  love  and  hatred,  forrow  and 
"  pity  ;  and  the  fenfe  of  duty,  of  being  obliged  to 
"  certain  things  which  we  ought  to  perform*  mud 
"  be  quite  extinguifhcd  :  For  we  can  have  no  con- 
"  ception  of  moral  obligation,  without  fuppofing  a 
"  power  in  the  agent  over  his  own  actions  *;"  a 
power  which  men  are  affirmed  to  have  only  a  delu- 
jive  tenk  of,  without  any  reality  of  the  thing. 

§  VI.  According  to  this  fcheme,  there  is  no  room 
in  the  fyfiem  of  the  world,  for  any  thing  of  what  Chrif- 
tians  believe,— as  to  God's  miraculous  and  fuper natural 

difpenfations  fmce  the  beginning  of  the  world. »The 

Scripture  contains  many  finking  accounts  of  fuch 
difpenfations ;  fome  of  them  to  be  a  Handing  mat- 
ter of  everlaiting  wonder,  among  men  and  angels. 
There  are  his  miracles  in  the  univerfal  deluge,  in  the 
confulion  of  tongues  at  Babel,  in  the  deftruction  of 
Sodom  and  Gomorrah  ;  his  miracles  in  Egypt,  at  the 
Redfea,  at  Sinai,  in  ail  his  conduct  of  Ifrael  through 
the  wildernefs,  at  Jordan,  at  Jericho ;  his  miracu- 
lous flopping  of  the  fun's  courfe  in  the  days  of  Jofhua, 
his  miraculous  turning  of  it  back  in  the  days  of  He- 
tekiah,  and  his  miraculous  transformations  of  'Ne- 
buchadnezzar,— with  other  wonders  of  Old-Tefta- 
ment  times ; — and  there  are  the  many  miracles 
which  were  wrought  by  our  Lord  and  his  Apoftles  : 
But  above  all,  there  is  the  great  fupernatural  won- 
der of  the  incarnation  of  the  eternal  Son  of  God ; 
his  miniftry  in  this  world ;  his  obedience  unto  the 
death  of  the  crofs,  with  the  wonders  which  attended 
it ;  his  refurrection*  from  the  dead,  and  his  trium- 
phant afcenfion  into  glory. 

Now,  what  are  we  to  think  of  all  thefe  thing3,  ac- 
cording to  the  new  fcheme  of  univerfal  neceffity?  Either 
that  there  never  were  any  fuch  things  :   Or  that  they 

were 

*  P.  204,  205,  ic6. 


Libirty  and  Necessity.  329 

were  all  things  of  courfe,  according  to  the  eftablifh- 
ed  and  immutable  laws  of  nature;  jufl  the  product 
of  the  unerring  operation  of  the  fpiings  and  wheels 
of  the  vaft  machine,  as  every  other  thing,  beyond 
all  poiTibility  of  having  been  otherwii'e;  nothing 
more  of  God's  interpofal  in  any  of  thefe  things,  than 
in  Nero's  burning  Rome  and  murdering  his  mother. 
For,  as  we  have  feen,  the  fcheme  leaves  no  room 
for  God  to  have  ever  broken  in  upon  the  goings  of 
the  vaft  machine, — by  doing  any  thing  againft,  be- 
ypnd,  or  befide  its  neceffary  courfe.  The  (hocking 
biafphemy  as  veil  as  falfehood  of  fuch  a  fcheme,  e- 
fpecially  in  the  prefent  view  of  it,  needs  not  to  be 
enlarged  upon. 

§  VII.  According  to  this  fcheme,  there  is  no  room 
in  the  fyfiem  of  the  world,  for  any  fuch  thing  as  God's 
effes  to  men. — The  Scripture  contains  manifold 
accounts  of  his  addreffing  himfelf  to  men;  in  pre- 
cepts and  calls,  in  promifes  and  threatenings.  But 
how  could  thefe  things  be,  according  to  the  new 
fcheme  of  univerfal  necefiity?  How  could  God  re- 
quire men  to  do  or  abflain  from  any  thing ;  if  nei- 
ther doing  nor  abltaining  belongs  to  them,  but  jufl 
as  they  are  deluuvely  moved  by  the  immutable-  laws 
of  nature,-— under  an  abfolute  impoflibility  of  things 
being  otherwife  with  them,  than  as  thefe  laws  necef- 
farily  and  infallibly  make  the  fame  to  be?  And  how 
could  God  either  protnife  or  threaten  to  do  any 
thing  ;  if  no  doing  at  all  (nought  but  onlooking) 
belongs  to  him  in  this  world,  ever  fince  he  winded 
up  the  vaft:  machine  and  fet  it  a-going, — nature  do- 
ing all,  and  the  God  of  nature  nothing? 

§  VIII.  According  to  this  fcheme,  there  is  no  room 
in  the  fyflem  of  the  world  for  any  fuch  thing  a;  mens 
addrejfes  to  God. — The  Scripture  rcprefents  it  as  e- 

R  r  very 


2,30  A  Discourse  of 

very  way  competent  for  men,  and  highly  incumbent 
upon  them,  that  they  mould  pay  homage  to  God; 
in  humble  confeiiions  of  their  fin,  thankful  acknow- 
ledgments of  his  goodnefs,  earned  deprecations  of  his 
deferved  judgments,  and  fervent  fupplications  for 
his  free  mercies :  While  the  Calvinift  fcheme  of  li- 
berty and  rieceflity  leaves  the  fulleft  room  for  all 
this.  It  owns  the  greateft  reality  of  man's  guiltinefs, 
to  be  humbly  confefTed;  and  it  owns  the  greateft  re- 
ality of  God's  goodnefs,  as  he  is  a  continual  and  im- 
mediate worker  in  the  courfe  of  providence, — to  be 
thankfully  acknowledged.  Moreover,  according  to 
the  Calvinift  fcheme, — though  God  be  of  one  mind, 
unchangeable  in  his  counfels,  invariable  as  to  his 
accompliihments  of  them,  and  incapable  of  taking 
new  meafures  ;  yet  Mill  there  is  the  greateft  proprie- 
ty of  earned  deprecations,  and  of  fervent  fupplica- 
tions: As  thefe  are  a  due  homage  to  the  univerfal 
LORD  ; — and  as  they  are  among  the  means  which 
he  has  appointed  and  brings  about,  through  which 
his  ends  are  gained.  His  favourable  difpenfations 
do  thus  moft  rnyfterioufly  turn  out, — as  both  an  ac- 
complifhment  of  his  own  purpofes,  and  an  anfvver 
to  the  prayers  of  his  people  :  While,  all  along,  he 
is  confidered  as  a  free  agent,  fubjeeted  to  no  immu- 
table laws  of  nature;  turning  about  fecond  caufes* 
by  the  bridle  of  his  providence  as  he  fees  meet,  e- 
ven  abftracting  from  miraculous  difpenfations. 

But  how  can  any  fuch  things  take  place,  according 
to  the  new  fcheme  of  univerfal  neceflity?  If  it  hold, 
man  has  really  nothing  to  confefs:  Nor  can  he  have 
God  to  thank,  for  doing  or  giving  any  good;  fur- 
ther than  to  praife  him  for  fetting  up  the  vaft  ma- 
chine, as  what  does  and  gives  all  of  courfe.  Thus, 
the  Efjays  are  concluded  with  a  very  new  cad  of 
praife;  in  an  addrefs  to  the  Eternal  Mind,  only  as 
ihzfovcreign  Architect  of  all :  In  which  addrefs  there 

is 


Liberty  and  Necessity.  **i 

is  not  a  word  of  confefiion,  as  to  any  tiling  wrong  or 
wanting  about  men  ;  nor  a  word  of  thankfgiving  for 
a  y-oou,  further  than  as  coming  in  the  fatal  courfe 
of  nature. — Neither  is  there,  in  that  addrcfs  to  God, 
a  word  of  deprecation  for  his  averting  any  deferred 
ills ;  nor  a  word  of  petition,  for  his  doing  or  giving 
any  good  :  And  no  wonder,  if  there  he  no  room 
left  for  his  averting,  or  doing,  or  giving  any  thing 
at  all,  further  than  in  letting  the  eftabliftied  and  im- 
mutable laws  of  nature  take  their  courfe  ;  as  laws 
which  can  admit  of  no  continued  interpolition  of  his 
power,  cme  way  or  other. 

What  then  muft  be  thought  of  all  prayers  to 
God  ?  What  muft  be  thought  of  all  folemn  humilia- 
tions before  him,  with  deprecations  of  his  judgments, 
— in  times  of  burning  droughts,  of  rotting  rains,  of 
inundations;  of  any  unfavourable  feafons,  of  famine, 
of  peftiience,  of  war, — of  any  calamities,  diftrefles 
or  dangers  whatever?  All  fuch  addreffes  to  God  mud 
be  reckoned  quite  improper,  and  abfolutely  vain. 
There  is  no  room  left  for  them ;  while  there  is  no 
room  left  for  God  to  regard  them,  or  to  make  any 
interpofals  at  all  on  our  behalf:  And  nothing  can 
remain  for  us,  but  to  take  all  as  it  comes,  in  the  fa- 
tal neceflity  of  nature's  courfe, — without  any  fuch 
vain  and  miftaken  acknowledgments  of  God  ;  if  the 
fame  fatal  neceiiity  binds  him  up,  to  be  but  an  on- 
looker as  to  the  whole. 

§  IX.  According  to  this  fcheme,  then  is  no  room 
in  the  fyjiem  of  the  world  for  any  thing  cf  what  Christi- 
ans believe, — as  to  God's  dijiinguifhing  and  wondt 
difpenfations  toward  men  In  a  Chiirch-Jlatc,  from  tut 
beginning  of  the  world  till  now.  What  a  glorious 
bulk  do  thefe  difpenfations  bear, — in  the  holy  Scrip- 
tures, in  the  courfe  of  providence,  and  in  the  faith 
of  Chrifiians  ?—  But^what  mud  we  think  of  all  thefe, 

according 


33$  -A  Discourse  of 

according  to  the  new  fcheme  of  univerfal  neceffity  ? 
"What  mud  we  think  of  the  jewijh  Church-date, — 
in  ail  that  belonged  to  its  erection,  ordinances,  wor- 
ship, yicifiltudes,  and  abolifhment;  of  the  C/jriJlzan 
Church-date,  in  breaking  down  the  wall  of  partition 
between  Jews  and  Gentiles,  With  all  the  triumphs 
of  the  glorious  Mediator,  in  forming  and  managing 
his  Church  among  the  heathen  ;  of  all  the  difpenfa- 
tion  of  ordinances  in  the  Gofpel-church,  and  all  their 
fuccefs  with  all  her  deformations  and  reformations ; 
of  the  Church's  trials  under,  and  triumph  over  Rome 
Pagan  ;  of  Antichrid's  rife  and  progrefs, — with  all 
God's  appearances  for  his  Church,  againd  that  myf- 
tical  Babylon;  of  all  his  lingular  judgments  and 
mercies  hitherto,  concerning  the  Church-date;— 
yea  of  all  the  gracious  changes  that  have  ever  been 
wrought  in  the  fouls  of  men  ? 

Theft  are  great  things  indeed,  of  a  very  diftin- 
guifhing  nature :  But  what  mud  we  think  of  them 
all,  acccording  to  the  new  fcheme  ?  Jud  that  they 
were  not  at  all ;  or  were  all  things  of  courfe,  in  the 
unerring  operations  cl  the  fprihgs  and  wheels  of  the 
vad  machine  :  That  ((o  far  as  they  are  at  all)  they 
are  all  the  product  of  the  edabUlhed  and  immuta- 
ble laws  of  nature,  neeelTariiy  linked  into  the  great 
chain  or  caufes  and  efFects, — under  an  impoiilbility, 
from  the  beginnings  of  having  been  any  otherwife  \ 
jud  on  a  level  with  every  thing  elfe  that  takes  place 
in  the  world,  all  on  the  fame  footing  of  neceflity  in. 
nature's  courfe,— without  any  particular  interpofition 
of  the  God  of  nature  :  So  that  we  mud  be  reckoned, 
to  have  gofpel- ordinances  on  the  fame  footing  of  ne- 
ceflity with  civil  offices,  and  Bibles  on  the  fame  foot- 
ing of  neceffity  with  any  other  books;  nothing  more 
of  God  in  the  one  cafe,  than  in  the  other ! 

And  what  mud  we  think  of  all  the  prophecies 
which  God  has  given  out  in  the  Church ;  many  of 
which  have  been  mod  exactly  fulfilled,  and  others 

of 


Liberty  and  Necessity.  333 

of  them  yet  remain  to  be  fo  ?  We  muft  juft  think 
that  they  are  God's  foretelling  of  things,  from  his 
full  infight  into  the  laws  of  nature, —  or  from  his  fore- 
feeing  what  thefe  laws  would  neceffarily  produce,  in 
the  fatal  chain  of  caufes  and  effects :  So  that  his  pro- 
phecies mud  be  reckoned  to  have  come  forth  on  the 
lame  footing,  with  an  adronomer's  foretelling  an  e- 
clipfe;  without  any  difference,  but  what  re  f 
greater  degree  of  God's  infight  into  thefe  eftablifhed 
laws  of  nature  ? 

§  X.  According  to  this  fcheme,  there  is  no  room 
for  what  Chrifrlans  believe,  as  to  the  dfplays  of  Gcd's 
jufthe  and  grace  in  the  eternal  Jz  ate  of  man. — If  ir  be 
admitted  as  a  facl,  that  fome  of  mankind  are  to  have 
a  mod  grievous  eternity  in  hell,  and  others  of  them 
a  mofl  glorious  eternity  in  heaven  ;  then  what  muft 
we  think  of  all  this,  according  to  the  new  fcheme 
of  univerfal  necemty  ?  We  cannot  be  allowed  to 
think,  that  the  juftice  of  God  is  to  have  any  thing  a- 
do  in  the  one  cafe, — or  the  grace  of  God  in  the  o- 
ther.  Everlading  damnation  and  everlafting  falva- 
tion,  mud  only  be  confidered  as  the  final  iflue  of  the 
unerring  operations  of  the  fprings  and  wheels  of  the 
yad  machine;  all  coming  of  courfe,  as  the  neceflary 
refult  of  the  immutable  laws  of  nature  :  Divine  juf- 
tice and  divine  grace,  with  ail  the  concerns  of  the 
divine  glory  in  the  exercife  of  thefe  high  attributes, 
being  finally  excluded, — both  out  of  this  world,  and 
alfo  the  world  to  come  ! 

Such  as  hath  been  reprefented  is  the  real  import, 
and  fuch  are  the  neceflary  confequences, — of  the  If 
fayer's  fcheme  about  liberty  and  neceflity  :  A  fcheme 
which  evidently  means  a  mod  defperate  and  blaf- 
phemous  oppofition  to  the  whole  fyftem  of  Ciiki  - 
tianity  ;  to  the  Glory  of  God,  and  the  eternal 
Good  of  mankind. 

C  H  A  P. 


334  <A  Discourse  of 


CHAPTER     II. 

Of  the  Chriftian  and  rational  Scheme  of  Liberty  and 
Necejfity. 


w: 


A  VING  now  demolished  a  fabric  of  mofl  fhock- 
g  infidelity  and  ahfurdity ;  we  proceed,  on 
God's  behalf,  to  build  a  fabric  of  Cbriftiariity  and 
reafon  upon  its  ruins. 

The  cafe  of  Liberty  and  Neceffity  is  a  fubject  on 
which  a  great  deal  has  been  wrote,  with  much  nice- 
ty of  fpeculation  :  And  there  is  a  hazard  of  running 
into  fuch  refinements  upon  it,  as  are  ready  to  con- 
found or  efcape  the  gripe  of  any  man's  underftand- 
ing.  But  there  is  no  neceffity  here,  of  fuch  fubti- 
lizing  in  this  matter.  It  is  defigned  to  abftain,  fo 
far  as  poffible,  from  a  courfe  of  abilrufe  reafonings ; 
explaining  the  fubject  in  fuch  a  manner,  as  may  fall 
within  the  cognizance  of  ordinary  readers. 

There  is  one  great  evil  to  be  guarded  againfr.  here, 
of  fubftituting  mere  imaginations  for  realities. — 
God's  world  is  full  of  myfteries  to  us ;  of  deeps 
which  the  line  of  our  underftanding  cannot  fathom. 
And  when  the  pride  of  the  underftanding  cannot  be 
gratified,  by  fuch  a  comprehenfion  of  God's  world 
as  it  would  be  at ;  fome  are  ready  to  let  up  an  ima- 
ginary world  in  the  place  of  it,  a  creature  of  their 
own  fancy,  which  they  can  better  fee  through  and 
explain, — palming  this  upon  men,  for  the  world 
that  God  hath  made  and  manages :  Which  will  be 
found  to  be  the  amount  of  more  failiionable  fchemes 
than  one.  Let  us  then  endeavour  to  fatisfy  ourfeives 
with  taking  things  as  they  are  ;  and  with  fuch  a  view 
of  them  as  our  minds  may  foberly  attain. 

The  doctrine  of  Liberty  and  Necejfity  is  of  a  two- 
fold 


Liberty  and  Necessity. 


335 


fold  confederation,  as  it  refpecls  the  material  and  the 
moral  world;  which  are  therefore  to  be  diftinctiv 
handled. 


SEC  T.     I. 

Of  Liberty  and  NeccJJity  in  the  material  World. 

What  is  called  liberty  in  the  material  world,  is 
more  properly  called  contingency  or  chance.  Yet  the 
character  of  liberty  is  not  improper ;  fo  far  as  it  de- 
notes that  every  part  of  the  material  world,  confi- 
dered  abftractly  in  the  nature  of  the  thing, — is  pei- 
feftly free,  loofe  and  difconnecled  with  regard  to  e- 
very  part  of  it :  In  oppofition  to  the  fancy  of  all  thefe 
parts  being,  from  their  own  nature,  as  fo  many  links 
of  a  great  chain ;  each  holding  fa  ft,  and  drawing  an- 
other after  it.  But  in  order  to  a  diftinct  view  of  this 
liberty,  this  contingency  or  chance ;  it  will  be  pro- 
per to  begin  with  a  view  of  that  necejjity  which  be- 
longs to  the  material  world. 

Art.  T.  Of  NeceiTity  in  the  materia!  World. 

§  I.  "We  cannot  particularly  underftand  what  mat- 
ter is ;  what  that  fubject  is  to  which  many  vifiblc 
properties  belong,  confidered  abftraclly  from  thefe 
properties :  And  fome  philofophers  have  lallen  into 
fuch  plunges  of  difficulty  about  it,  as  have  brought 
them  to  the  ridiculous  iiTue  of  denying  that  there  is 
really  fuch  a  thing  as  matter.  It  is  not  propofed  to 
deal  here  with  any  who  need  to  have  the  exiftence  oi 
matter  proved  to  them,  or  that  it  is :  And  as  to 
what  it  is,  or  what  may  be  afcribed  to  it,  we  muft 
fatisfy  ourfelves  with  the  teftimony  of  our  bodily 
fenfes,— under  the  cognizance  of  reafon,  and  in  a 
conformifv  to  God's  wcrd. 

•;  II. 


336  A  Discourse  of 

§  II.  Among  all  the  efTential  properties  of  matter^ 
none  can  be  more  certainly  afcribed  to  it  than  what 
is  commonly  called  inertia ;  or  a  difpofition  to  con- 
tinue in  reft,  without  any  motion  or  activity,— 
farther  than  as  it  is  moved  or  added  upon,  by  fome 
external  power.  There  is  nothing  more  obvious 
than  this,  in  the  greated  part  of  the  matter  that  we 
fee  around  us :  And,  ,as  to  thofe  parts  of  mere  mat- 
ter, vvhofe  motion  or  activity  may  feem  to  be  from  a 
principle  within  themselves,— it  mud  certainly,  how- 
ever, be  from  impreilions  made  upon  them ;  though 
thefe  impreflions  lie  not  open  to  common  view.  If 
motion  were  efTential  to  matter,  then  all  matter  would 
be  always  moving;  which  every  body  knows  is  not 
the  cafe.  And  to  fuppofe  that  mere  matter  may  be 
fomehow  endued  with  a  power  of  felf-  motion,  is  to 
fuppofe  a  deftruction  of  it, — or  of  the  eifential  differ- 
ence between  matter  and  fpirit ;  jumbling  the  ma- 
terial and  fpiritual  worlds  into  utter  confufion.  For 
felf-motion  is  the  fame  with  fpontaneous  motion; 
which  is  the  fame  with  voluntary  motion  ;  fo  that  an 
afcribing  of  this  to  mere  matter,  mult  be  an  afcrib- 
ijig  of  will  to  it,— From  which  underdanding  cannot 
be  feparated.  A  power  of  felf-motion  rnuft  then  be 
a  voluntary  and  rational  principle,  which  cannot  be- 
long to  mere  matter  :  And  a  power  of  felf-motion  in 
any  being,  is  a  power  of  a£Ung  upon  itfelf ;  which 
is  a  power  belonging  to  fpirits,  fo  as  to  be  utterly 
ihcoafifteftt  with  all  ideas  of  mere  matter. 

Bat  it  is  needlefs  to  enlarge  upon  an  edablithing 
of  this  point,  in  the  prefent  controverfy  ;  and  that 
for  two  reafons. — One  is,  that  the  Effayer  mentions 
a  pow:r  of  beginning  motion  as  a  didinguifning  pro- 
perty of  rational  creatures  #;  which  mud  imply  an 
acknowledgment,  that  no  fuch  power  belongs  to 
mere   matter.     The  other  realon  is, — that   though 

fuch 

*  P.  122. 


Liberty  and  Necessity. 

iuch  a  power  were  allowed  to  mere  matrcr,  an  ad- 
verfary  could  gain  no  real  advantage  from  it  in  this 
controverfy:  Beeaufe  no  exercife  offuch  a  power  in 
matter,  more  than  in  fpirits,  could  be  withdrawn 
from  an  immediate  dependence  on  God. 

§  III.  The  whole  matter  of  this  world,  as  God 
fir  ft  created  it,  was  a  chaos, — without  form,  and 
void.  But  he  foon  raifed  it  up  into  a  moft  admira- 
ble form,  into  a  world  of  molt  admirable  furniture  ; 
putting  it  upon  a  courfe  which  has  continued,  through 
manifold  viciffitudes  and  revolutions,  till  this  day, — 
and  \v\\  do  fo,  till  the  end  of  time.  Men  may  call 
it,  if  they  pleafe,  a  vafi:  machine ;  but  they  mould 
not  prefume  to  explain  it  according  to  the  principles 
of  machinery,  in  any  human  workmanfiiip.  One 
part  of  matter  is  indeed  formed  for  acting  upon  ano- 
ther ;  and  there  are  myfterious  combinations  of  the 
different  parts  of  matter,  as  endued  with  different 
properties, — all  making  up  a  wonderful  chain,  or  ra- 
ther a  contexture  of  many  wonderful  chains,  of  cauf- 
es  and  effects.  We  fee  many  parts  of  matter  put  in 
motion  immediately  by  man;  yet  we  alfo  fee  mani- 
fold motions  and  operations  of  the  feveral  elements, 
particularly  in  the  vegetable  and  animal  parts  of  mat- 
ter, which  have  no  dependence  on  man, — nor  fall 
within  the  reach  of  his  comprehenfion.     But, 

§  IV.  As  matter  cannot  move  itfelF,  fo  it  is  a  fun- 
damental principle  in  the  dodrine  oi  Calviniftst — 
That  every  part  of  the  material  world  has  an  imme- 
diate dependence  on  the  will  and  power  of  God;  in 
refpect  of  every  motion  and  operation,  as  well  as  in 
refpect  of  continued  exiftence. 

Let  us  fee  what  the  holy  Scriptures  teftify  on  this 
head  ;  defpifing  that  philofophy  which  fcorns  to  take 
affiitance    from    God's    word. — God  worketb   all  in 

S  f  all. 


338  A  Discourse  of 

all  *i  He  worketh  all  things,  after  the  counfel  of  his 
own  will  -)-.  By  him  all  things  confijl  J  ;  all  workings? 
as  well  as  workers.  He  doth  according  to  his  will  in 
the  army  of  heaven,  and  among  the  inhabitants  of  the 
earth  \\  ;  as  even  a  heathen  could  fay.  He  giveth  to 
all  life  and  breath, — in  him  we  live  and  move  § .  He 
giveth  [now, — he  fcattereth  the  haar-froft,—he  cajleth 
forth  his  ice, — he  caufeth  his  wind  to  blow**.  He 
ruleth  the  raging  of  the  fea  ;  when  the  waves  thereof 
arife,  he  flilleth  them  f  f  .  He  breaketh  the  bow,  and 
cutteth  the  fpear  in  funder  ;  he  burncth  the  chariot  in 
the  fire  J  J.  He  caufeth  the  grafs  to  grow  for  the  cat- 
tle* and  herb  for  the  fer vice  of  man,  that  he  may  bring 
forth  food  out  of  the  earth  ||||.  He  maketh  his  fun  to 
rife,  andfendeth  rain  §  § .  He  gave  us  rain  from  hea- 
ven, and  fruitful  feafons***. — In  a  word,  with  re- 
fpecl  to  all  former  things ;  whatfoever  the  Lord  pleaf- 
cdy  that  did  he  in  heaven,  and  in  the  earthy  in  the  feas* 
and  all  deep  places  ff f .  And  with  refpeft  to  all  that 
can  take  place  in  the  world, — he  fays,  (not  a  ma- 
chine which  I  have  fet  up  (hall  ftand  and  do ;  but) 
My  counfel  Jh  all fl  and,  and  I  will  do  all  my  pleafure  \\\. 

§  V.  We  may  juftly  conclude,  then, — that  God 
is  flill  working,  in  all  the  motions  and  operations  of 
matter  ;  and  that  no  part  of  matter  has  any  intrinfic 
virtue  for  producing  any  erlecl:,  independently  of  his 
working  in  and  by  it.  His  work  of  prefervation  is  a 
work  of  continued  creation  ;  there  is  as  real  an  ex- 
ertion of  omnipotence,  in  carrying  any  creature  over 

from 


*    1  Cor.  xii.  6.  f   Eph.  i.  II. 

t   Col.  i.  17.  II    Dan.  iv.  35. 

§   Afts  xvii.  25.  28,  **   Pfal.  cxlvii.  1 6, 

ff   Pfal.  lxxxix.  9.  tt  pfal-  xlyi-  9- 

[|]|    Pfal.  civ.  14.  §§  Matth.  v.  45. 

*•*   ^,^5  xiv.  17.  -[ff  Pfal.  cxxxv.  6. 

tit   If*.  x^vi'  I0- 


Liberty  and  Necessity.  339 

from  one  moment  of  exiftence  to  another,  as  there 
was  in  bringing  it  at  firft  out  of  nothing.  And  the 
contiuual  dependence  of  every  creature  on  God,  iov 
its  being,- — mull  respect  all  the  modifications  of  its 
being,  in  every  motion  and  operation  ;  fo  that  there 
muft  be  a  continual  dependence  of  the  creature  on 
him  for  all  thefe,  a  continual  dependence  bf  all  thefe 
on  him.  His  providence  lies  in  preferring  and 
verning  all  the  actions  of  his  creatures,  as  veil  as 
all  the  creatures  themielves. 

He  has  endued  the  different  parts  of  matter  with 
different  properties ;  and  he  has  fettled  an  ordinary 
courfe  of  his  operation  by  them,  in  a  conformity  to 
thefe  properties:  But  then  the  various  parts  of  mat- 
ter, fo  qualified,  can  no  more  avail  lor  producing 
any  effect  out  of  his  hand,— than  any  tool  can  do, 
out  of  the  hand  of  the  workman.  Without  a  preient 
interpofition  of  his  power,  the  fun  cannot  mine,  the 
fire  cannot  burn, — nor  any  part  of  matter  produce 
any  thing  at  all.  That  the  fun  flood  flili  in  the  days 
of  Jojhua ;  that  the  flrongcfl  fire  had  no  power  o- 
ver  the  bodies  of  three  men,  whom  Nebuchadnezzar 
caufed  to  be  call:  into  it ;  that  the  fun  was  darkened 
at  our  Lord's  crucifixion,  without  any  natural  ob- 
ftru&ion  of  its  light :  None  of  thefe  things  were,  or 
could  be,  from  a  miraculous  operation  of  the  divine 
power, — but  from  a  miraculous  fufpeniion  of  it;  as 
fun  and  fire,  and  all  creatures,  are  nothing,  and  can 
do  nothing,  but  as  he  upholds  them  and  works  by 
them.  Could  any  creature  be  or  do  otherwife,  for 
one  moment ;  it  would,  for  that  moment,  be  in  a 
flate  of  independence  on  God,  a  God  to  itfelf. — 
Such  is  the  room  which  belongs  to  the  infinite  One, 
in  the  world  which  he  has  made.  And  what  does  it 
all  amount  to  ?  To  nothing  but  what  muft  be  readi- 
ly admitted,  by  every  perfon  who  would  entertain 
fuitable  conceptions  of  the  Godhead:  Juft  to  this, 

thai 


34-0  A  Discourse  of 

that  no  fort  o{ felf-fufficiency  can  belong  to  any  crea- 
ture for  a  moment,  either  in  exifting  or  acting;  this 
being  an  incommunicable  prerogative  of  the  glori- 
ous Creator  and  Upholder  of  all,  who  is  all  in  all. 


§  VI.  There  is  a  quotation  to  the  above  purpofe 
(though  it  alfo  refpects  the  moral  world),  which  the 
EJJayer  quotes  from  Calvin's  Injiitutims  * ;  with  a 
mod:  abfurd  pretence  of  its  agreeing  to  his  fcheme. 
A  tranflation  of  it,  more  literal  and  fairer  too,  than 
that  which  he  gives,  is  as  follows,  vix.  "  They  who 
"  would  render  this  doctrine  odious"  (the  Calvin- 
ift  doctrine  of  neceffity),  "  reproach  it  as  the  opini- 
"  on  of  the  Stoics  about  Fate;  which  alfo  was  fome- 
"  times  objected  to  Auguiline. — We  do  not,  with 
"  the  Stoics,  invent  a  neceffity  from  a  perpetual 
"  connection,  and  a  certain  intricate  concatenation 
"  of  caules,  comprehended  in  nature.  But  we 
"  make  God  the  fovereign  Manager  and  Governor 
ic  of  all  things ;  who,  according  to  his  wifdom,  de- 
creed from  all  eternity  what  he  was  to  do ;  and 
now  performs,  by  his  power,  what  he  decreed. 
Whence  we  affirm,  that,  by  his  providence,  not 
only   the  heaven   and  the  earth,    and  inanimate 


a 

cc 
a 

"  creatures,  but  alfo  the  defigris  and  wills  of  men 
"  are  fo  governed,  as  that  they  are  fitly  carried  to. 
"  the  end  appointed  by  him."  According  to  this 
doctrine,  the  courfe  of  events  in  the  world  no  way 
depends  on  any  natural  and  intrinfic  virtue  of  cauf- 
es,  or  of  a  chain  of  caufes ;  but  immediately  on  God 
himfeli,  as  working  in  and  by  tbefe  caufes  :  It  is  he 
who,  by  his  own  power,  brings  about  the  execution 
of  his  eternal  decrees. 

§  VII.  It  is  quite  another  fort  of  world  which  the 

Efaycr 
*  13ook  i.  clian.  1 6.   (e&.  8. 


Liberty  and  Necessity.  341 

F/faycr  and  his  friend  the  Obftrvator  *  are  for.  In 
their  opinion,  "  to  endue  matter  with  a  power  of 
46  acting  according  to  general  and  invariable  laws, 
"  exhibits  a  more  beautiful  complete  f)ftcm,  than 
"  to  leave  it  abfolutely  inert"  (that  is,  absolutely 
matter),  "  to  require  a  continual  interpofition  of  the 
"  Deity;"  that  is,  to  be  abiolutely  a  creature,  in 
an  abfclute  and  continued  dependence  on  God  !  The 
Otfcriator  thinks,  that  "  the  perfection  of  every 
"  piece  of  workmanfhip,  human  and  divine,  con- 
"  fifts  in  its  anfwering  the  defigned  purpoie,  with- 
cc  out  bellowing  further  labour  upon  it :"  But  the 
true  God  could  not  make  any  piece  of  workmanfhip 
which  he  would  have  to  bellow  no  further  labour  u- 
pon  ;  becaufe  he  cannot  deny  himfelf.  The  Cbfer- 
vator  is  not  afraid  to  "  conclude,  that  the  doctrine 
"  of  the  abfolute  inertnefs  of  matter  is  not  only  re- 
"  pugnant  to  truth,  but  tends  in  an  indirect  man- 
"  ner  to  arraign  the  Deity  of  want  of  power  or  of 
f*  wifdem,  or  of  both:"  As  if  it  could  cor  fi  ft  with 
any  peifeclicn,  or  with  the  very  being  of  the  true 
Deity, — that  there  mould  be  a  world  which  could  go 
its  courfe  without  him,  without  his  continued  inter- 
pofition, without  his  bellowing  further  labour  upon 
it ;  a  world  inconMent  with  his  univerfal  fuprema- 
cy,  as  with  the  elTential  and  abfolute  dependence  of 
all  creatures  on  him. 

§  VIII.  It  is  to  no  purpofe,  for  eftabljfhing  the 
doctrine  of  fuch  a  woild,-r~that  a  quotation  iJftrought 
from  the  Honourable  Mr.  Boyic,  yea  were  ir  appa- 
rently from  the  higheft  angel.  Mr.  Boyle  was  of  a 
very  rcfpcctable  character;  but  we  muff  be  allowed 
to  think  that  he  was  liable,  as  other  great  men,  10 
an  occafionai  ilightnefs  of  icntiments.     His  ftudies 

and 

*  One  who  puU'fhcu  Qbfervaihnsy  in  a  \k>knt  dtfti 


342  A  Discourse  of 

and  writings  were  too  extenfive,  for  his  having  lei- 
fure  to  weigh  every  point :  And  we  may  well  fup- 
pofe,  from  his  character,  that,  if  he  had  weighed 
the  matter,  he  would  not  have  adhered  to  the  un- 
worthy fentiment, — which  was  fuggefted  to  him  by 
fomc  fupcrficial  glare,  in  the  comparison  of  God's 
world  with  an  engine  or  machine  of  human  work- 
manmip.  That  fuch  a  machine,  when  once  fet  up, 
fhould  go, — without  the  maker,  or  any  deputed  by 
him,  having  (till  a  hand  at  it ;  this  does  not  fo  much 
argue  the  perfection  of  the  machine,  as  the  imper- 
fection of  the  maker:  While  the  materials  of  it  have 
many  properties  in  no  dependence  on  him  ;  and  the 
momentary  countinuance  of  that  form  in  which  he 
fets  it  up,  has  as  little  dependence  on  him.  Befides, 
it  confifts  not  with  the  nature  of  fuch  a  machine,  or 
of  its  maker, — that  he  mould  Itill  be  in  it,  and  in 
every  part  of  it. 

But  all  is  quite  otherwife  with  God's  world :  E- 
very  thing  in  and  about  it  mufl  continue  to  have  an 
immediate  and  abfolute  dependence  on  himfelf; 
and  it  muft  always  be  full  of  him.  The  beauty  and 
perfection  of  it  can  nowife  lie  in  any  capacity  of  be- 
ing or  doing  any  thing  without  him ;  but  is  all  de- 
rived from  the  glory  of  his  being,  and  wifdom,  and 
power,— as  continually  mining  through  the  whole. 

There  is  a  great  variety  of  material  caufes,  pro- 
ducing a  great  variety  of  effects,  in  the  fyftem  of 
this  world  ;  but,  as  to  each  of  thefe,  God  is  the  fu- 
preme  a*nd  immediate  caufe.  The  nature  and  effi^ 
ciency  of  the  fupreme  caufe,  and  of  any  fubordinate 
caufe,  are  fo  infinitely  different, — that  there  is  no 
inconfiftency  of  each  being  an  immediate  and  total 
caufe  of  the  fame  effect,  each  according  to  its  kind. 
So  that  God  is  working  in  and  through  all  things, 
agreeable  to  the  nature  and  properties  which  he  has 

endued 


Liberty  and  Necessity 


343 


endued  them  with ;  not  merely  in  the  way  of  a  ge- 
neral, but  of  a  mod  particular  concourfe. 

§  IX.  This  doclrinc  doth  not  mean,  to  make 
God  the  foul  of  the  univerfe. — It  is  indeed  full  of 
him  :  He  is  above  all,  an  I  tbrgugh  a!!,  and  in  all:  Of 
himt  and  t /.rough  him,  and  to  him  are  all  things  *. 
But  he  is  in  the  world,  fo  as  to  be  infinitely  differ- 
ent from  it;  no  way  confined  to  it;  no  way  exten- 
ded through  it ;  no  way  fubje&ed  to  its  influence, 
but  it  wholly  iubje&ed  to  his :  He  is  wholly  in  all, 
and  wholly  in  every  part, — fo  as  to  be  wholly  with- 
out and  above  all;  working  all  things,  working  in 
and  through  all  his  creatures,  after  the  council  of  his 
own  %vill\* — Thefe  are  things  which  we  cannot  com- 
prehend, but  mufl  admire.  We  cannot  underfland 
how  thefe  things  can  be:  But  we  may  understand 
that  God  cannot  be,  according  to  what  the  infinite 
One  mufl  be, — if  thefg  things  be  not  fo. 

§  X.  What  fort  of  necejfity,  then,  takes  place  in 
the  material  world  ;  as  to  the  manifold  events  or  ef- 
fects which  it  abounds  with? — We  may  readily  judge 
of  this  from  what  has  been  faid ;  that  no  proper  ne- 
eeffity  can  lie  in  the  nature  of  things,  abftractly  con- 
fidered.  All  things  of  the  world,  with  all  the  na- 
ture of  thefe  things,  mufl  be  reckoned  nothing  at 
all, — but  jufi  as  God  every  moment  pleafes  that 
they  mould  be;  none  of  thefe  things  having  any  felf- 
fufficiency  for  themfelves,  or  for  any  thing  elfe 
No  fort  of  neceflity  can,  therefore,  lie  here, — ex. 
cept  what  is  more  properly  called  certainty  ;  the  cer- 
tainty of  all  things  being  what  they  are,  and  as  they 
are,  while  they  are  fo.  The  only  neceflity  which 
can  be  afcribed  to  the  material  world,  is  the  necefli- 
ty of  its  being  all  in  a  itate  of  immediate  and  abfo- 

lute 

*  Eph.  iv.  6, ;  Rom.  xi.  36.  f  Eph.  i.  11. 


344  JL  Discourse  of 

Jute  dependence  on  God;  fo  as  all  things  in  it  mult 
be  abfolutelv  fubfervient  to  his  pleafure*  through  an 
exertion  of  his  own  power  in  and  by  them.  Thisj 
we  own,  is  a  very  high  necefiity:  The  necefiity  that 
God  mould  be  God  over  all ;  and  that  creatures 
mould  be  but  creatures ;  and  that  all  his  purpofes 
mould  be  fulfilled  by  them,  through  his  own  difpo- 
fa  I  of  them.  But  all  this  necefiity,  as  refpecting 
creatures,  is  neither  folely  nor  any  way  founded  in 
the  nature  of  things;  it  is  wholly  founded  in  the  fo- 
vereign  will  and  power  of  God. 

Art.  II.  Of  Contingency  or  Chance  in  the  material 

World. 

§  I.  Nothing  is  contingent,  may  be  or  may  not 
be,  with  refpect  to  God.  He  forefees  whatever 
comes  to  pafs,  in  all  the  circumftances  of  every  thing  $ 
fo  that  nothing  can  be  to  him  unexpected,  or  una- 
wares. The  reafon  of  this  is,  that  he  has  decreed 
whatever  comes  to  pafs,  in  all  the  circumftances  of 
every  thing;  and  there  is  an  infallible  necefiity,  that 
all  his  decrees  be  accomplifhed  :  An  infallible  necef- 
fity  of  every  event ;  as  to  its  falling  out  according  to 
his  unchangeable  will,  through  his  own  adminiitra- 
tion. 

§  II.  Many  things  are  contingent,  may  be  or  may 
hot  be  with  refpecl  to  us.  Many  events  or  effects 
have  no  connection  with,  or  are  in  no  fubjection  to 
our  will  or  power;  fo  as  we  mould  have  to  act  the. 
part  of  fecond  caufes  in  bringing  them  about:  But, 
befides  this,  there  are  many  events  or  effects  which 
we  cannot  in  the  lead  forfee;  God  bringing  them  a- 
bout  in  fuch  a  fecret  and  myfterious  way,  that  we  can 
perceive  nothing  of  the  gradual  advance  which  mat- 
ters arc  making  toward  fuch  an  iffue.     Theie  things 

do 


Liberty  and  Necessity.  345 

do  therefore  fall  out  contingently,  unexpectedly,  and 
mrprizingly, — with  refpect  to  us.  It  holds  of  men, 
in  this  fenfe,  that  time  and  chance  happenetb  to  them 
all*. 

§  III.  Every  thing  in  the  material  world  is  abfo- 
lutely  contingent,  maybe,  or  may  not  be,  with  re- 
fpect  to  all  other  things  in  it;  confidered  abstractly 
from  the  continued  interpofition  of  the  divine  will 
and  power.  Thus  confidered,  the  material  world 
bears  no  tolerable  comparifon  to  an  elaborate  en-> 
gine  or  machine  which  a  human  artift  has  made  and 
let  a-going:  It  mould  rather  be  compared  to  a  com- 
plete let  of  tools,  with  a  proper  (lock  of  materials ; 
which  are  nothing  at  all  to  each  other,  however 
nearly  they  may  be  lying  together,  but  as  the  artift 
is  prefently  employing  them.  Every  caufe  is  but  as 
a  tool  in  God's  hand ;  and  otherwise  than  as  in  his 
hand,  his  working  hand,  it  can  produce  nothing. 
A  chain  of  caufes  and  effects  in  this  world  as  in  a 
going  machinery,  abflraclly  from  a  continued  inters 
pofition  of  the  divine  will  and  power,  is  all  a  ro- 
mance ;  there  is  no  fuch  thing,  there  can  be  no  fuch 
thing  in  God's  world, 

As  filings  of  iron  will  hang  at  a  loadflone,  each 
particle  flicking  to  another  for  fome  length  like  a 
firing  or  chain, — from  its  virtue  pafEng  through  and 
influencing  them  all ;  but  they  fall  afunder  into  their 
former  condition,  the  moment  they  are  feparated 
from  it :  So  the  whole  fyflem,  contexture,  or  chain 
of  things  in  this  world,  is  continually  kept  together 
and  in  its  courfe  by  the  power  of  God ;  and  all  things 
would  neceffarily  fall  to  pieces,  quite  afunder,  en- 
tirely loofe,  even  into  their  original  nothing,— if 
they  were  one  moment  feparated  from  the  divine  in- 
fluence, which  is  habitually  palling  through  the  whole. 

T  t  Such 

*  Eccl.  ix.  IX* 


346  A  Discourse  of 

Such  is  the  neceffary  and  inconceivable  dependence 
of  all  things  on  God,  in  their  being  and  all  their  o- 
perations  *. 

§  IV.  What  is  it  that  we  call  a  caufe  and  an  ef- 
fcft  ?  Juft:  two  things  which  we  fee  always,  or  at 
lead  ufually  going  together, — fo  as  the  one  accom- 
panies or  follows  upon  the  other ;  and  in  fuch  a 
manner,  that  we  readily  expect  the  one  to  be  with 
or  from  the  other, — -reckoning  in  many  cafes,  that 
they  could  not  be  fcpaiated  without  a  miracle.  But 
how  is  the  actual  connection  made  up  between  thefe 
two ;  or  how  comes  the  one  to  influence,  and  the 
other  to  be  influenced?  Any  man  would  but  bewray 
his  own  folly,  in  pretending  to  account  for  all  this; 
otherwife  than  by  a  ftated  interpofition  of  the  divine 
power  or  efficacious  pleafure,  fuch  as  is  altogether 
above  our  comprehcnfion.     It  is  thus  only  that  the 

matter 

*  "  The  existence  of  created  fubftances,  in  each  fucceflive 
"  moment,  mud  be  the  effect  of  the  immediate  agency,  will  and 
' i  power  of  God.  If  any  (hall  fay, — that  there  is  no  need  of  a- 
"  ny  immediate  divine  power,  to  produce  the  prefent  exiftence 
"  of  created  fubftances;  but  that  their  prefent  exiltence  is  the 
"  elfccl  or  confequence  of  pad  exiftence,  according  to  the  na- 
i(  ture  of  things;  and  that  the  eftablifhed  cour/e  of  nature  Is 
"  fufficient  to  continue  exiftence,  where  exiftence  is  once  given  ; 
f<  — I  allow  it :  But  then  it  fhould  be  remembered  what  nature 
lt  is  in  created  things,  and  what  the  eftablifhed  cour/e  of  nature 
"  is  ;  that — it  is  nothings  feparate  from  the  agency  of  God ; — • 
"  nothing,  but  the  eftablifhed  order  of  the  agency  and  opera- 
"  tion  of  the  Author  of  nature. ,'— 

46  God's  preferving  created  things  in  being,  is  perfectly  equi- 
"  valent  to  a  continued  creation  ;  or  to  his  creating  thofe  things 
•'  out  of  nothing,  at  each  moment  of  their  exiftence.  If  the 
"  continued  exiftence  of  created  things  be  wholly  dependent  on 
"  God's  prefcrvation ;  then  thofc  things  would  drop  into  110- 
"  thing  upon  the  ceafing  of  the  prefent  moment,  without  a  new 
"  exertion  of  the  divine  power  to  caufe  them  to  exift  in  the  fol- 
"  lowing  moment. "  Edwards  on  Original  Sin;  Part  IV* 
Chap.  II.  III. 


Liberty  and  Necessity.  34J 

matter  can  be  refolved :  As  we  are  to  sreount  for 
the  actual  connection  between  a  tool  and  materials, 
—or  the  influence  of  the  tool  upon  the  materials, 
and  the  prefent  fubjeclion  of  the  materials  to  that 
influence;  we  are  to  account  for  all  this,  from  the 
fkilful  pleafure  and  power  of  the  artiftj  in  his  pre- 
fent employing  of  the  tool. 

Among  all  that  men  call  laws  of  nature,  there  is 
none  more  univerfal  and  invariable  than  gravitation^ 
or  the  tendency  of  all  material  things  to  fome  cen- 
tre; particularly,  the  tendency  of  matter  about  this 
earth  to  fall  downward.  But  what  is  the  caufe  of 
all  this  ?  The  wifeft  philofophers  find  themfclves  o- 
bliged  to  refolve  it  wholly  and  immediately  into  a 
habitual  interpofal  of  the  divine  will,  a  habitual  im- 
preffion  of  the  divine  power *.  And  though,  in 
many  other  cafes,  we  can  difcern  fome  fecondary 
caufe  of  an  effed ;  yet  the  fecondary  caufe  mud  not 
be  looked  upon  as  fupptying  God's  place :  He  mull 
be  no  lefs  the  worker  here,  than  where  we  can  dif- 
cern no  fecondary  caufe  at  all ;  while  every  fuch 
caufe  is  nothing  at  all,  in  point  of  felf-fufficiency. 

§  V.  The  glorious  Creator  and  Upholder  of  all 
things  has  fettled  an  ordinary  interpofition  of  his 
will  and  power,  as  to  the  courfe  of  events  in  this 
world,  or  as  to  the  wonderful  train  of  caufes  and  ef- 
fects; according  as  his  own  counfel  is  to  be  thereby 
fulfilled.  Yet  he  mod  eafily  can  invert,  and  often 
has  inverted  this  natural  courfe  of  things,  in  his  mi- 
raculous difpenfations. 

But  befides,  there  are  many  things  which  may  be 

or 

*  "  The  mutual  gravitation  of  bodies  cannot  be  explained  any 
u  other  way,  than  by  refolving  it  into  the  immediate  operation 
*f  of  God  ;   who  never  ceafes  to  difpofe  and  actuate  his  creatures, 
"   in  a  manner  fuitable  to  their  refpedtive  beings."     Gnat 
No.  126. 


348  A  Discourse  of 

or  may  not  be,  without  any  miraculous  inverting  of 
the  natural  courfe;  juft  as  God  pleafes  to  interpofe, 
one  way  or  other.  Thus,  in  a  full  confiftency  with 
the  natural  or  fettled  courfe  of  things,  and  juft  as 
God  pleafes, — there  may  be  or  may  not  be  a  ftormy 
wind,  a  deftruclive  lightning  and  thunder,  a  deluge 
of  rain,  a  feafon  pernicioufly  wet  or  dry,  an  inun- 
dation, an  earthquake,  a  deftroying  peftilence ;  as, 
on  the  other  hand,  many  lingular  favours  of  provi~ 
dence.  All  this  we  muif.  allow,  if  we  will  properly 
allow  that  God  is,  that  the  world  is  his,  and  that  he 
is  in  it  -,  with  a  full  latitude  for  frowning  or  fmiling 
upon  men  in  his  providence,  for  difpenfing  bleflings 
or  judgments. 

Upon  the  whole,  we  may  fafely  conclude,— that 
there  is  no  neceffity  in  the  material  world,  but  fuch 
as  leaves  all  things  in  it  abfolutely  contingent  with 
refpect  to  each  other,  in  themfelves  considered;  no 
neceffity  in  the  abftract  nature  of  things:  No  neceili- 
ty  but  what  turns  all  upon  this  glorious  point, — the 
fovereign  and  continually  efficacious  will  of  God. 
"  God,  by  the  bridle  of  his  providence,  turns  what- 
"  ever  events  on  whatever  fide  he  pleafes :  It  is  to 
"  be  undoubtedly  held,  that  all  the  turns  which  are 
"  to  be  obferved  in  the  world — do  proceed  from  the 
"  fecret  motion  of  God's  hand :  In  the  mean  time, 
"  what  God  hath  appointed  is  thus  neceffary  to  take 
"  place;  yet  fo,  as  it  is  neither  abfolutely,  nor  in  its 
Ci  own  nature  neceffary  *. 

*  Calvin's  Injlilutions ;  Book  I.  Chap,  xvi.  §  9. 


SECT. 


Liberty  and  Necessity.  %^g 

SECT.     II. 

Of  Liberty  and  Necejity  in  the  moral  World,  or  the 
World  of  rational  Creatures. 

Art.  I.  Of  the  Exercife  of  Man's  rational  Powers. 

§  I.  The  human  ivill  is  not  a  diflindl  agent ;  it  is 
only  a  power  of  the  rational  foul,  which  is  the  a- 
gent :  And  it  is  infeparably  connected  with  another 
great  power,  the  underflanding.  When  we  fay,  that 
the  underflanding  or  will  ads, — it  is  the  fame  as  to 
fay,  the  foul  ads  in  underflanding  and  willing:  It  is 
the  foul  that  underflands,  and  the  foul  that  wills. 
Nor  can  thefe  different  powers  be  feparatcd  from  each 
other  in  their  a&ings,  more  than  any  of  them  can 
be  feparated  from  the  foul:  Whenever  the  foul  un- 
derflands any  thing,  it  has  fome  will  about  the  thing; 
and  whenever  the  foul  wills  any  thing,  it  has  fome 
underflanding  of  the  thing, 

§  II.  It  is  effential  to  a  foul,  to  have  a  moral  difpo- 
fition  ;  good  or  bad,  or  fome  mixture  of  both. 

The  new-fafhioned  morality,  about  what  ought 
and  ought  not  to  be, — which  is  originally  founded  in 
felf-love,  or  in  focial  affections,  or  in  a  principle  of 
fympathy,  or  in  a  fenfe  of  beauty  and  harmony,  or 
in  fome  feeling  called  the  moral  fenfe,  or  in  the  na- 
ture of  things,  or  in  the  good  of  the  whole  ;  all  this 
is  an  imaginary  morality,  which  Chriflians  lhould 
have  no  bufinefs  with. 

By  the  moral  difpofition  of  the  foul,  we  mean  the 
difpofition  which  it  has  with  reipeel:  to  God  as  the 
fupreme  Lawgiver.  A  foul  is  not  an  independent 
being;  unconcerned  with  all  others,  further  than  as 
it  pleafes  to  deal  with  them  by  underflanding  and 


350  A  Discourse  of 

willing  :  But  it  is  neceffarily,  in  its  confcious  nature, 
fubjected  to  various  relations  ;  the  chief  of  which  is, 
its  relation  to  God  in  the  above  character.  This  is 
-what  no  foul  can  be  without  fome  impreflion  of:  So 
as  every  foul  mud  have  fome  engrained  difpofition, 
lefpecting  God  as  the  fupreme  Lawgiver ;  like  the 
engrained  difpofition  which  foine  things  of  the  ma- 
terial world  have,  to  cleave  unto  or  fly  off  from  o- 
ther  things.  It  is  utterly  inconARent  with  the  na- 
ture of  a  foul,  as  a  rational  and  confcious  creature, 
to  have  any  indiflerency  of  difpofition  in  this  cafe;  a 
bias,  one  way  or  other,  it  mull  have. 

§  III.  The  moral  difpofition  of  man's  foul,  at  his 
original,  was  the  image  of  God  upon  him  ;  in  righ- 
teoufnefs  and  holinefs  :  Righteoufnefs  and  holinefs  in 
the  difpofition  of  his  nature  ;  a  difpofition  for  cleav- 
ing to  God  in  the  way  of  obedience, — and,  at  the 
fame  time,  for  embracing  him  as  the  chief  good. 

But  a  woful  change  was  foon  affected,  in  that 
manner  which  the  fcripture  reprefents  # :  And  the 
moral  difpofition  of  man's  foul  now,  is  juft  the  re- 
verfe  of  what  it  was  originally;  a  difpofition  for  fly- 
ing off  from  God  in  the  way  of  rebellion, — -and,  at 
the  fame  time,  for  rejecting  him  as  the  chief  good. 
This  is  fuch  a  change  in  the  nature  of  fouls,  as  if 
the  bodies  about  this  earth  had  been  of  an  original 
tendency  for  flying  upward  to  the  fun;  but  had  af- 
terwards degenerated  into  their  prefent  tendency, 
for  falling  downward  to  the  earth.  Whatever  bias 
remains  in  man's  heart  toward  any  thing  that  is 
meet  or  morally  good,  in  the  concerns  of  human  fo- 
ciety  ;  yet,  with  refpect  to  God,  there  is  an  univer- 
sal depravity  or  corruption  of  human  nature :  So 
that  the  foul  has  naturally  an  engrained  averfion 
from  and  enmity  againft  God;  with  a  fort  of  gra- 
vitation 

Part  I.  Chap.  V. 


Liberty  and  Necessity.  351 

vitation  toward  fenfible  and  finite  good,  as  its  cen- 
tre *. 

The  grace  of  God  effectuates  a  remedy  of  this 
v»roful  caufe,  in  the  experience  of  fome.  There  is  a 
begun  reiteration  of  their  fouls  now,  to  be  comple- 
ted in  the  future  flare:  And,  in  the  fouls  of  fuch, 
there  is  a  mixture  of  the  two  oppofite  moral  difpo- 
fitions  above-mentioned;  fometimes  the  one  prevail- 
ing, and  fometimes  the  other. 

§IV. 

*  "  When  God  made  man  at  firft,  he  implanted  in  him  two 
kinds  of  principles.  There  was  an  inferior  kind, — being  the 
**  principles  of  mere  human  nature  ;  fuch  as  felf-love,  with  thofc 
41  natural  appetites  and  paiiiens  which  belong  to  the  nature  of 
"  man  i  in  which  his  love  to  his  own  liberty,  honour  and  plea- 
'*  fure,  were  exercifed. — Befides  thefe,  there  were  fuperior  prin- 
*\  ciples  ;  that  were  fpiritual,  holy  and  divine,  fummarily  com- 
"  prehended  in  divine  love :  Wherein  conlifted  the  image  of  God, 
"  and  man's  righteoufnefs  and  true  holinefs.  Thefe  principles 
"  — -are  above  thofe  principles  that  are  eflentially  implied  in,  or 
M  neceflarily  refulting  from,  and  infeparably  connected  with  mere 
**  human  nature  ; — being  fuch  as  immediately  depend  on  man's 
"  union  and  communion  with  God,  or  divine  communications 
"  and  influences  of  God's  Spirit :  Which  though  withdrawn,  and 
"  man's  nature  forfaken   of  thefe  principles  ;  human  nature  will 

"  be  human  nature  ftill." 

"  When  man  finned,' — immediately  the  fuperior  divine  prn> 
"  ciples  wholly  ceafed ;  fo  light  ceafes  in  a  room  when  the  can- 
**  die  is  withdrawn:  And  thus  man  was  left  in  a  ftate  of  dark- 
"  nefs,  woful  corruption  and  ruin  ; — the  inferior  principles,  which 
"  were  given  only  to  ferve,  being  alone  and  left  to  themfelves, 
"  of  courfe  became  reigning  principles. — Thus  it  i3  eafy  to  giver 
'*'  an  account,  how  total  corruption  of  heart  'hould  follow  on 
"  man's  eating  the  forbidden  fruit,  though  that  was  but  one  ad  of 
"  fin;  without  God's  putting  any  evil  into  his  heart,  or  implant- 
(t  ing  any  bad  principle,  or  infufing  any  corrupt  taint;  and  lo 

"  becoming  the  author  of  depravity." 

"  As  God  withdrew  fpiritual  communion  and  gracious  influ- 
"  ences  from  the  common  head  ;  fo  he  with-holds  the  lame  from 
'«  all  the  members,  as  they  come  into  exigence  :  Whereby  they 
"  come  into  the  world, — entirely  UUf'er  the  government  ot  the 
"  natural  and  inferior  principles,  and  f  >  become  wholly  corrupt 
"  as  Adam  did."— -Edwards  en  Original  Sift}  Part  IV. 
Cha|>.  II. 


Ct 


$$2  A  Discourse  of 

§  IV.  The  moral  difpofiition  which  we  have  been 
fpeaking  of,  immediately  refpects  the  will ;  but  it 
alfo  concerns  the  under/landing. — If  a  man  have  his 
face  turned  ftraight  toward  the  fun,  in  a  clear  day, 
with  open  eyes  ;  he  then  has  a  direct  view  of  the  fun, 
by  a  fulnefs  of  its  light  entering  directly  into  his 
eyes:  But  if  he  afterwards  turn  his  back  on  the  fun, 
he  immediately  lofes  all  that  view ;  and  lofes  all  en- 
joyment of  the  fun's  light,  except  by  reflection  from 
other  objects.  So  it  is,  in  the  prefent  cafe;  accord- 
ing to  the  lame  and  faint  refemblance  of  earthly  to 
fpiritual  things.  In  the  original  moral  difpofition  of 
man's  foul,  his  face  was  ftraight  toward  God,  the 
fun  of  fouls:  The  glorious  light  of  the  divine  per- 
fections did  thus  fhine  directly  into  his  understand- 
ing, impreffing  upon  him  the  image  of  God  in  know- 
ledge; and  enabling  him  to  behold  the  glory  of  God 
in  direct  views,  as  alfo  in  taking  up  the  full  reflect 
tions  of  it  from  ail  the  creatures.  But,  in  the  cor* 
rupt  moral  difpofition  of  man's  foul,  the  cafe  is  all  o- 
therwife :  His  back  is  turned  upon  God,  he  has  no 
direct  view  of  God,  and  he  cannot  properly  take  up 
the  reflection  of  the  divine  glory  from  the  creatures  j 
his  underftanding  is  filled  with  darknefs,  ignorance, 
vanity,  weaknefs,  and  error. — Yet  the  grace  of  God 
delivers  from  this  power  of  darknefs  ;  enduing  fome 
with  various  meafures  of  faving  light  here,  in  order 
to  a  fulnefs  of  it  hereafter, 

§  V.  The  moral  difpofition  of  man's  foul,  as  it 
refpects  both  the  will  and  underftanding,  has  a  go- 
verning influence  upon  the  will  in  all  its  moral  act- 
ings; in  all  thofe  actings  which  refpect  the  fupreme 
Lawgiver  and  his  law,  as  to  matters  of  fin  and  duty. 
The  moral  difpofition  lies  not  primarily  in  the  un- 
derftanding or  in  the  will,  confidered  as  powers  of 

the 


Liberty  and  Necessity. 

the  foul;  far  lcfs  docs  it  fo  lie  in  any  exercife  of  I 
powers:  But  it  is  an  engrained  quality  of  the  foul  it- 
felf,  lying  at  the  root  of  thefe  powers  in  their  exer- 
cife. And  it  is  evident,  that,  according  to  what  is 
the  prevailing  moral  difpofition  of  the  foul,  accord- 
ingly rnuft  be  the  moral  actings  of  the  will :  Accord- 
ing to  what  fort  of  a  heart  a  man  has,  accordingly 
muft  be  the  exercife  of  his  heart  and  the  tenor  of 
his  behaviour, — in  matters  of  moral  good  and  evil. 
It  was  to  this  purpofe  that  our  Lord  faid, — Do  men 
gather  grapes  of  thorns ,  or  figs  of  thijtles  ?  Even  fo  e- 
very  good  tree  bringeth  forth  good  fruity  but  a  corrupt 
tree  bringeth  forth  evil  fruit :  A  good  tree  cannot  bring 
forth  evil  fruit ;  nor  can  a  corrupt  tree  bring  forth  good 
fruit*. 

§  VI.  In  all  the  actings  of  the  human  will,  under 
whatever  moral  difpofition,  it  a£ts  from  fome  con- 
fideration  of  motives:  That  is,  the  foul  willeth  as  a 
reafonable  being,  having  fome  reafon  or  other  for 
its  willing  fo.  If  a  man's  will  can  ever  act.  fo  capri- 
cioufly  or  whimfically,  as  to  proceed  upon  no  reafon. 
at  all ;  in  that  cafe  the  man  a£ts  irrationally,  and 
fuch  acting  can  be. of  no  account  in  the  moral  world. 
A  felf-determining  power  of  the  will,  abftractly  from 
or  againft  all  motives  or  reafons,  i$  a  grofs  abfurdi- 
ty :  No  fuch  power  can  be  confident  with  rationali- 
ty ;  feeing  the  will  is  not  a  diftinct  agent,  but  a 
power  of  the  rational  foul  as  fuch. 

§  VII.  No  motives  whatever,  the  ftrongeft  more 
than  the  weakeft,  the  belt  more  than  the  word, — 
can  have  any  fort  or  degree  of  influence  upon  the 
will,  fo  far  as  thefe  motives  are  without  us.  Till  ;i 
motive  be  in  the  mind  or  understanding,  it  h  no- 
thing at  all  to  the  will ;   it  is  to  the  will  as  if  it  \ 

U  u 

*  Mattb.  vii.  1 6,   17,    itf. 


354  A  Discourse  of 

not  at  all:  And  the  foul,  in  its  willing,  cannot  pof- 
fibly  proceed  upon  reafons  which  to  it  are  not ;  as  is 
the  cafe  of  reafons  which  it  has  no  underftanding  of. 
An  object  not  in  the  mind,  which  is  an  object  un- 
known,— cannot  be  an  object  of  defire,  or  fear,  or 
any  inclination  at  ail  in  the  will.  All  that  can  be 
faid,  then,  about  the  human  will  having  any  con- 
cern with  motives,  or  about  thefe  motives  having 
any  concern  with  the  human  will, — as  they  are  mo- 
tives placed  without  us ;  all  this  is  no  better  than  a 
vifionary  romance,  quite  alien  from  the  real  date  of 
human  nature. 

§  VIII.  Let  us  fee  how  the  cafe  ftands  with  mo- 
tives, upon  their  getting  into  the  mind,  or  becoming 
the  objects  of  the  underftanding.  Even  then,  thefe 
motives  can  have  no  manner  of  influence  upon 
the  will,  nor  the  will  have  any  thing  ado  with  them,  as 
they  are  in  themfelves ;  but  only  as  they  are  in  the 
underftanding:  And  no  motives  whatever  can  make 
a  full,  appearance,  according  to  all  their  own  nature 
and  importance,  in  the  underftanding  of  any  man  on 
this  fide  of  time  ;  becaufe  of  the  imperfection  which 
muft  cleave  to  his  underftanding,  at  its  beft,  in  the 
prefent  life.  When  motives,  therefore,  are  in  the 
mind,  they  influence  the  will,  or  the  will  has  ado 
with  them,  only  as  they  are  in  the  mind ;  under  all 
the  di  fad  vantages  which  they  have  from  the  dark- 
nthy  wcaknefs,  and  errors  of  the  underftanding. 

§  IX.  Befide  this  fubjection  which  motives  are  un- 
der to  the  corrupt  underftanding,  they  have  a  great 
deal  of  further  difadvantage  from  the  corruption  of 
the  will.  The  moral  difpofition  which  is  now  natu- 
ral to  men,  puts  the  will  upon  a  bias  of  oppofition 
to  all  moral  good  as  fuch, — to  God  and  all  that  is 
Cod-ward  ;  an  oppofitiou  which  is  too  ftrong  for  all 

contrary 


Liberty  and  N£cessity.  jrr 

Contrary  motives  in  the  underftanding,  too  ftrong  for 
every  thing  but  the  fupernatural  grace  of  God.  And 
even  in  matters  which  are  not  directly  of  a  moral 
kind,  as  to  fin  and  duty, — but  immediately  concern 
our  own  intereft;  the  darknefs  of  the  underftanding 
is  accompanied  with  a  perverfenefs  and  folly  of  the 
will,  which  often  (lands  out  againft  any  contrary- 
force  that  motives  get  from  the  underflanding.  The 
will  is  naturally  ferving  diverfc  lujls  and  pleafurcs  *  ; 
fo  as  it  bids  defiance,  in  many  cafes,  to  eonfidera- 
tions  of  both  duty  and  intereft. 

Thus,  as  it  is  ordinary  for  men  to  have  falfe  views 
of  things,  or  motives  falily  ftated  in  their  minds  : 
It  is  like  wife  ordinary  for  the  v/ili  to  act  in  oppcfition 
to  light  or  conviction  in  the  underftanding,  or  to  thole 
motives  which  have  the  chief  advantage  there;  not 
merely  from  an  influence  of  iorhe  contrary  motive*, 
— but  more  efpecially  from  the  engrained  corruption 
of  the  moral  difpofLtion,  which  gives  the  prevailing 
advantage  to  thefe. 

§  X.  What  is  now  the  amount  of  all  this  ?  The 
direct  reverfe  of  what  is  taught  by  the  Ejjayei\  a-r 
bout  motives.  He  fays  f ,  Ci  If  motives  be  not  un- 
l<  der  our  power  or  direction,  which  is  confefleJ.lv 
44  the  fact ;  we  can,  at  bottom,  have  no  liberty." 
But  who  has  confevTed  this  to  be  a  fact,  about  mo- 
tives ?  No  Calviniit,  certainly,  or  any  real  Chaiili- 
an,  ever  did. 

If  the  language  here  have  any  fenfe,  motives  are 
fpoken  of  as  they  are  in  themfelves.  To  fay  that 
motives  are  not  under  our  power,  confulered  as  they 
are  dated  in  our  underflanding,  and  as  our  moral 
difpofition  is  affected  toward  them, — would  be  to 
fpeak  nonfenfe:  As  it  would  be  a  faying,  upon  the 
matter,  that  our  underftanding  is  not  in  our  power, 

that 

*  Tim.  Hi.  3.        f  ?•  125- 


356  <A  Discouts.se  of 

that  our  difpofition  is  not  in  our  power,-- -that  our 
power  is  not  in  our  power;  that  it  is  not  in  our  pow- 
er to  be  other  than  we  are,  while  we  are  as  we  are, 
according  to  whatever  is  the  prefent  modification  of 
our  being. 

But  confidering  motives  as  they  are  in  themfelves, 
they  are  all  under  onr  power  or  direction ;  juft  as 
much  as  any  workman's  tools  arc  under  his  power 
and  direction.  They  arc  nothing  to  the  will,  but 
as  the  underftanding,  with  all  its  imperfections,  makes 
them  to  be ;  and  even  then,  they  are  nothing  to  the 
will,  but  as  its  moral  difpofition  admits  them  to  be. 
It  is  effential  to  the  foul,  to  be  exercifmg  its  will; 
and  it  is  effential  to  the  will,  to  be  working  from  and 
through  the  confideration  of  fome  motive  or  other 
as  its  tools :  But  as  to  which  of  thefc  tools  it  ufes, 
when  a  variety  of  them  is  at  hand, — and  as  to  how 
or  how  far  it  ufes  them ;  all  this  depends  ultimately 
upon  the  moral  difpofition,  and  not  upon  the  tools  or 
motives  as  confidered  in  themfelves. 

Spirits,  whofe  difpofition  is  perfectly  good,  can 
be  no  way  wrought  upon  by  the  very  ftrongeft  of 
bad  motives, — as  angels;  and  fpirits  whofe  difpo- 
fition is  perfectly  bad,  can  be  no  way  wrought  upon 
by  the  very  ftrongeft:  of  good  motives, — as  devils: 
.And  all  men  are  in  fome  approach,  in  this  matter, 
toward  the  condition  of  angels  or  of  devils.  As  to 
moral  good  and  evil,  all  motives  good  and  bad,  the 
ftrongeft  and  weakeft  of  either,  are  proceeded  upon 
by  the  will,  or  rather  are  employed  by  it, — juft.  accor- 
ding to  the  moral  difpofition  of  the  foul:  As  a  work- 
man's tools  take  effect,  not  according  to  the  beft  or 
worft  that  could  be  done  by  them,  or  that  their  own 
natures  are  capable  of  being  employed  to  do;  but 
juft  according  to  the  particular  caft  of  the  workman. 


Art, 


Liberty  and  Necessity.  357 


Art.  II.  Of  Man's  Dependence  on  God  as  a  rational 
Creature, 

§  I.  The  view  of  our  condition  as  rational  crea- 
tures, with  refpect  to  God, — is  what  we  need  to  en- 
ter upon  with  fear  and  trembling;  conftdering  our 
utter  incapacity  for  fathoming  the  deep  thin 
God,  with  a  great  danger  of  thinking  and  fpeaking 
amifs  about  his  abfolute  fovereignty  over  us. 

It  mud  be  admitted,  that  a  foul  has  as  much  de- 
pendence on  God  for  its  continued  fubfiftence  as  a- 
ny  piece  of  matter  has.  His  omnipotence  continu- 
ally upholds  it  in  being,  from  one  moment  to  ano- 
ther; for  in  him  we  livey — and  have  our  being:  Nor 
is  this  all,  for  in  him  alio  we  move  *  ;  in  him  are  all 
the  motions  of  our  fouls,  as  well  as  of  our  bodies. 
There  can  be  no  real  being,  but  from  the  one  infi- 
nite Being ;  and  therefore,  fo  far  as  any  action  of  a 
foul  has  a  reality  of  being,  it  mull  be  from  him. 
If  any  action  of  a  foul  are  wholly  its  own,  wholly 
from  itfelf ;  the  foul  would  be  independent  of  God 
in  that  action,  which  is  impoilible  :  As  there  can  be 
no  felf-being,  in  any  circumftance,  bcfidc  him. 

§  II.  According  to  the  doctrine  of  Calvinifts, 
there  is  a  precourfe  or  predetermination  of  the  divine 
power,  with  refpect  to  every  action  of  afoul;  excit- 
ing and  difpofing  it  to  that  action*  in  a  fubfervience 
to  his  own  eternal  and  unchangeable  counfels :  And 
there  is  a  concourfe  of  the  divine  power, — working 
in  and  with  the  foul,  unto  a  producing  of  the  action 
and  its  effect: :  And  there  is  an  ordering  of  the  divine 
power,  according  to  infinite  wifdem, — as  to  all  the 
ends  of  the  action  and  eiTctt;  often  very  d 
from,  yea  contrary  to  the  defigns  of  the  creature 

*.   Acts  xvii.  28. 


35s  A  Discourse  of 

Thus,  with  refpeft  to  fouls  as  well  as  bodies,  the 
fpiritual  as  well  as  material  world, — the  infinite  One 
halt  in  all:  All-fufficiency  and  Seif-fuftkiency  are 
his  glorious  prerogatives ;  while  no  feif-fufficiency, 
more  than  ali-fiiihciency,  for  any  thing, — can  be- 
long to  created  fpirits,  more  than  to  matter. 

.  §  III.  If  one  enquire,  How  can  thefe  things  be  ? 
How  can  God  exercife  fuch  an  abfolute  difpofal  of 
the  human  will,  by  his   influence  and  ordering  of 
circumfiances,  for  the  accomplishing  of  his  own  pur- 
pofes, — in   a  confiftency  with  the  nature  of  the  hu- 
man will?  The   proper  anfwer  is,  We  cannot  tell. 
So  the  cafe  is,  fo  it  muft  be ;  yet  a  comprehending 
how  it  is  or  can  be  fo,   lies  far"  above  the  reach  of 
creatures.     But   though   this    be    incomprehenfible 
by  us,  there  is  no  reafon  that  it  fhould  alfo  be  incre- 
dible by  us.     How  little  can  we  determine,  about 
the  manner  of  operation  which  belongs   to  the  firft 
caufe;  when  we  can  determine  fo  little  about  that 
of  fecond  caufes,  even  about  the  manner  of  opera- 
tion which  belongs  to  our  own  fouls  ? 

The  glorious  Firft  Caufe  is  fo  infinitely  above  any 
fecond  caufe,  fo  infinitely  different  from  it,  that 
there  can  be  no  inferring  between  the  two;  no  in- 
confiftency  of  each  being  an  immediate  and  total 
caufe  of  the  fame  effect,  each  after  its  kind.  A  fi- 
nite will  cannot  but  have  room  enough  in  the  ocean 
of  the  infinite  will, — room  enough  for  all  poflible 
fhiftings,  traverfings,  or  roamings  :  Without  any 
hazard  of  ever  darning  on  a  rock  or  more,  any  haz- 
ard of  meeting  with  a  rub;  of  ever  finding  itfelf  un- 
der any  forcible  constraint  or  reftraint,  from  the  u- 
niverfal  fuperintendency  of  the  divine  will  and  power. 

As  it  is  certain,  en  the  one  hand,  that  the  infinite 
Being  is  no  lefs  independent  in  his  difpofmg  of  all 
creatures  and  all  their  actions,  than  if  there  were  no 

human 


Liberty  and  Necessity,  359 

human  will  below  him;  fo  it  is  equally  certain,  00 
the  other  hand,  that  men  are  no  lei's  free  in  their 
actions,  than  if  there  were  no  divine  will  above  them. 
For  all  the  freedom  which  can  poffibly  belong  to  ra- 
tional creatures,  is  that  of  acting  according  to  their 
inclinations:  And  when  they  act  wickedly,  from  cor- 
rupt inclinations ;  they  do  thereby,  on  the  matter, 
juftify  God, — in  taking  all  the  blame  of  their  wick- 
ednefs  to  themfelves,  as  their  free  choice. 

Moreover,  it  would  be  grofsly  blafphemous  to 
imagine,  that  the  will  of  God  and  the  will  of  man 
could,  in  any  cafe,  be  mutually  independent  of 
each  other;  as  it  would  be  an  afcribing  of  godhead 
to  the  creature,  in  that  cafe.  And  may  we  hefitate 
a  moment  about  determining,  whether  man's  will 
fhould  be  reckoned  in  every  cafe  dependent  on 
God's  ;  or  God's  will,  in  any  cafe,  dependent  on 
man's  ?  We  muft  find  an  ocean  of  myftcries,  over- 
whelming our  mind,  in  the  import  and  confequen- 
ces  of  a  determinution  on  God's  behalf;  yet  a  de- 
termining on  the  other  fide  would  be  even  more 
blafphemous,  than  an  afcribing  of  independency  to 
man  ? 


Art.  III.  Of  Man's  Dependence  on  God  as  a  fmful 
Creature. 

§  I.  The  human  foul  has  a  peculiar  dependence 
on  God,  in  its  moral  condition  ;  with  regard  to  his 
permijjlon  of  fin.  To  fay  enough,  for  clearing  up  all 
the  myftery  of  that  matter,  is  above  the  capacity  of 
every  man:  Our  farthefl  enquiry  into  this,  as  well 
as  the  other  deep  things  of  God,  muft  ever  leave  0 1 
to  cry  out ;  How  unfearchahle  arc  his  judgments,  and 
his  ways  p  aft  finding  out  */ — And  to  fay  all  that  could 
befaid  on  it,  mud  lead  to  an  life  of  terms  and  dif- 

tind 


* 


Horn,  xi.  43. 


$C>o  A  Discourse  of 

tinctions  which  would  be  unintelligible,  or  unedify- 
ing  to  the  generality  of  readers. 

Befides,  there  could  not  be  proper  room  here  for 
confidering  the  fubjecl;  in  all  its  extent.  A  few 
things  only  mail  be  propofed,  for  giving  fome  gene- 
ral view  of  the  matter:  And  for  vindicating  the  Ho- 
ly Onii,  from  the  imputation  of  being  the  author  of 
Jin  j  which  can  never  be  done,  if  his  permitting  fin  be 
the  fame  thing  with  caufing  it :  If  the  cafe  were  as 
the  Effayer  would  have  it, — that  "  with  regard  to 
"  the  Firft  Caufe,  permitting  is  the  fame  thing 
"  with  causing  j  fince  againft  his  will  nothing  can 
«  happen*." 

§  II.  God's  permiffion  of  fin  is  moji  wife.*— When 
he  was  pleafed  to  create  two  worlds  of  reafonable 
beings,  angels  and  men;  their  natures  could  not 
admit  of  any  felf-fufflciency  for  maintaining  their  o- 
riginal  perfection,  more  than  for  maintaining,  their 
exiftence:  And  he  faw  meet  that  this  mould  be  evi- 
dent, not  only  in  fpeculation  but  alfo  in  fact, ;  by 
permitting  fome  angels,  and  all  men  to  fall  f .    Thus, 

there 

*  P.  140. 

7  The  continuance  of  angels,  as  well  as  of  the  firft  man,  in 
their  primitive  integrity, — was  necefiarily  to  depend,  every  mo- 
ment, upon  a  continual  and  unremitted  influence  of  divine  pow- 
a  ;  for  carrying  out  their  upright  habits  into  extrcife,  as  to-  e- 
very  particular  act  of  obedience:  According  to  what  has  been 
formerly  obferved.    Part  I.  Chap.  III.  §  IV.  V.  VI. 

When  this  divine  influence  was  fufpended,  as  to  the  angels 
who  fell, — it  was  continued  upon  all  others  of  that  celeilial  fa- 
mily; which  they  certainly  found  in  themfelves,  and  thankfully 
acknowledged,  to  have  been  wholly  owing  to  the  fovereign  and 
rliltinguiihed  grace  of  God.  But  it  was  not  till  the  fall  of  fome, 
that  the  reft  were  put  into  a  ftate  of  confirmation;  bearing  an 
r.ffurance  to  them,— that  they  (hould  never  be  left  fo  to  fall, 
through  a  fufpending  of  that  influence.  Thi3  confirmation  ap- 
pears lo  have  taken  place,  immediately  upon  their  finding  them- 
felves 


Liberty  and  Necessity,  -6i 

there  is  a  ftariding  and  awful  monument  of  that  ; 
infufficicncy  which  is  eflential  to  even  the  hi  'heft  fi- 
nite nature:  While  his  incommunicable  felf-fufficiency 
is  displayed  in  thehigheft  manner,  with  an  awful  glo- 
ry of  his  ablblute  fovereignty.  And  the  ftate  of  (in 
which  men  have  fallen  into  is  ordered,  by  his  mani- 
fold wifdom,  unto  the  mod  glorious  end  ;  infinitely 
above  and  contrary  to  its  natural  tendency.  It  is 
made  to  ifTue  in  fo  high  a  difpenfation  of  his  good- 
nefs,  and  fohigh  a  manifeftation  of  his  glory,  through 
the  redemption  that  is  in  Jefus  ChriJI, — as  could  not 
have  taken  place  in  a  world  of  innocent  men. 

§  III.  God's  permiflion  of  fin  is  mojljujl, — It  was 
not  from  juftice,  but  from  abfolute  and  adorable  fo- 
vereignty, that  the  firil  fin  was  permitted.  Yet,  u- 
pon  man's  becoming  finful,  it  became  a  matter  of 
juftice  with  God  to  permit  fm;  to  leave  men,  more 
and  more*  to  themfelves,  as  a  punifhment  of  th  ir 
apoftacy  from  him  *.     And  it  is  a  matter  of  thankful 

X  x  admiration, 

felves  jn*ac!oufly  preferved  from  yielding-  to  temptation  by  thofe 
who  fell.  And  there  appears  no  impropriety  in  fuppofing,  that 
the  cafe  migh  have  been  the  fame  with  the  firft  man  ;  hid  God 
been  pleafed  fo  to  preferve  him  under  his  firft  temptation  ;  W*hen 
once  he  fhoulJ  thus  have  found  by  thankful  experience,  as  the 
confirmed  angels  had  done  in  their  cafe, — that  hia  (landing  was 
wholly  in  and  from  God.     Tart  I.  Chap.  IV.  §  V. 

*  "  As  for  thefe  wicked  and  ungodly  men,  whom  God  as  a 
"  righteous  judge,  for  former  fins,  doth  blind  and  harden: 
"  From  them  he  not  only  with-holdeth  his  grace,  whereby  they 
*■'.  might  have  been  enlightened  in  their  underftandingi,  and 
"  wrought  upon  in  their  hearts;  but  fometimes  alfo  withdraw- 
"  cth  the  gifts  which  they  had,  and  cxpofeth  them  to  fuch  ob- 
*{  jefts  as  their  corruption  makes  occaiion  of  fin  ;  and  withal, 
**  gives  them  over  to  their  own  l'ills,  the  temptations  of  the 
"  world,  and  the  power  of  Satan;  whereby  it  comer,  to  pafs 
"  that  they  harden  themfelves,  even  under  thofe  means  which 
"  God  ufeth  for  foftening  others."  IVtfminfier 
Chap.  V.  §  <3. 


362  A  Discourse  of 

admiration,  that  be  has  not  proceeded  farther  in  this 
righteous  judgment;  that  he  has  not  left  the  world 
of  men  to  become  utterly  abandoned,  abfolutely  in- 
capable of  any  moral  government. 

§  IV.  God's  perm! (lion  of  fin  is  moft  holy.— He  is 
of  purer  eyes  than  to  behold'  evil,  and  cannot  look  on 
iniquity  *,  as  either  in  the  leaft  agreeable  or  indiffer* 
ent  to  him.  It  is  the  object  of  his  higheft  deteiiation 
and  wrath,  as  is  abundantly  teftified  in  the  Scriptures ; 
teftified  alio  in  the  judicial  difpenfations  of  his  provi- 
dence, and  in  thofe  dictates  of  his  judgment  which 
he  has  formed  the  natural  confeience  for  pronounc- 


ing 

o 


§  V.  God's  perrnhTion  of  fin  does  not  imply  any 
influence  or  efficiency  as  to  the  fin  permitted. — When 
it  is  faid  that,  "  with  regard  to  the  Firft  Caufe,  per- 
u  mittinrt  is  the  fame  thine  with  cauflnz ;"  if  the 
words  have  any  fen(e,  it  is  an  efficient  or  effective 
caufmg  that  muft  be  meant.  It  is  only  this  fort  of 
caufing  that  any  ever  oppofe'S,  or  could  oppofe,  to 
permitting:  Aad  if  only  1  ptrnifiv*  caurmg  were 
meant,  the  aflertion  would  bear  this  ridiculous  form, 
—that  t;  with  regard  to  the  Fir(t  Cwre,  permitting 
"  is  the  fame  thing  with  permitting  ;"  which  is  as 
much  true  of  every  caufe,  it  is  the  fame  with  itfelf. 

§  VI.  It  is  readily  acknowledged,  that  permitting 
and  caufing  may  agree  in  fome  refpects ;  as  many 
different  things  will  do.  Tney  may  agree,  as  to  the 
infallibility  of  the  event  which  is  permitted  or  cauf^ 
ed  ;  its  being  as  infallible  in  the  one  cafe,  as  in  the 
other.  They  may  alio  agree,  in  one's  being  charge- 
able with  and  anfwerable  for  what  he  permits,  as 
well  as  what  he  caufes :  But  this  can  only  be,  where 

the 

*  Hab.  i.  13. 


Liberty  and  NECESSITY.  ->6 


jwj 


the  permitter  is  under  a  previous  obligation  of  duty 
not  to  permit  the  thing;  which  none  will  venture  to 
fay  of  God, — Yet  an  agreement  in  luch  refpe&s,  can 
never  make  permitting  and  qaufing  the  fame  thing  in 
their  nature.  The  permitting  of  a  thing  by  a  iiif- 
penfion  of  power,  and  the  caufing  of  a  thing  by  an 
exertion  of  power, — are  as  different  matters  as  two 
and  four ;  and  can  never  poflibly  become  the  fame 
thing  co'aleicing  into  the  lame  idea. 

§  VI(.  The  reafon  given  for  faying  fo  of  the  Fir/I 
Caufe  only,  that  "  againft  his  will  nothing  can  pof- 
"  fibly  happen,"  is  a  reason  of  no  confequence  ;  as 
the  like  will  hoid  in  fome  cafes,  of  other  caufes  alfo, 

where  no  fuch  confequence   will  be  pretended. 

For  inftance,  a  (tone  is  lying  at  one's  foot;  and  it 
cannot  poflibly  happen,  in  the  prefent  circumftances, 
that  the  flone  mould  be  up  from  the  ground,  unlefs 
he  take  it  up  ; — nor  can  it  poflibly  happen,  in  the  pre- 
fent circumftances,  after  the  flone  is  up  in  his  hand, 
that  it  (hall  be  on  the  ground  again,  unlefs  he  let 
it  fall :  But  will,  this  fay,  that  his. taking  it  up  and 
letting  it  fall  is  the  fame  thing ;  that  the  exertion  of 
his  power  in  the  one  cafe,  is  the  fame  thing  with  his 
withdrawing  of  it  in  the  other  ?  Again,  while  the 
fun  is.  mining  freely  in  our  iky,  it  cannot  poflibly 
happen  but  that  we  mould  have  a  day ;  nor  can  it 
poflibly  happen,  while  the  fun  is  withdrawn  from 
our  fky,  but  that  we  mould  have  a  night :  Yet  who 
would  imagine,  that  permitting  and  caufing  are  the 
fame  thing  here  ;  that  the  fun  is  cffeclive  in  permit- 
ting the  night-darknefs,  as  well  as  in  producing  the 
day-light. 

§  VIII.  There  was  a  mod  glorious  efficiency  of  the 
Firft  Caufe,  in  producing  all  this  world  out  of  no- 
thing.    New,    fuppofing    that  the  world,  or  fome 

pari 


364  A  Discourse  of 

part  of  it,  fhould  be  annihilated,  or  mould  return 
to  its  original  nothing  ;  couid  there  be  any  efficien- 
cy of  the  Firft  Cauie  in  permitting  this?  It  is  a  thing 
which  could  not  pofiibly  happen  againft  his  will; 
yet  there  could  be  no  room  here,  for  any  influence 
or  efficacy  of  his  power.  His  power  continually  up- 
holds every  creature  in  being,  and  it  has  no  felf- 
being  for  him  to  deftroy;  the  deduction  of  its  be- 
ing, or  its  dropping  into  nothing,  could  not  there- 
fore be  from  an  efficiency. — but  only  from  a  with- 
drawing of  his  power.  It  would  be  proper  to  fay 
that  he  permitted  it;  but  it  would  have  a  blafphc- 
jhous  found,  to  fay  that  he  cavfed  it ;  As  if  the  crea- 
ture had  fohie  other  being  than  what  depends  on  his 
upholding,  which  could  not  be  abolifhed  by  a  mere 
withdrawing  of  his  power.  There  muft,  then,  be 
always  a  moil  effential  difference,  betwixt  God's  per- 
mitting and  cQufing. 

§  IX.  The  object  of  God-s  permiffion  is  not,  pre^ 
ciiely,  a  Jinful  aftion  ;  but  the  Jin,  or  finfulnefs  of  that 
action.  The  action,  as  the  action  of  a  reafonable 
creature,  or  as  it  bears  the  common  nature  of  action, 
« — is  the  object  of  his  efficiency,  concurring  with  the 
efficiency  of  the  creature;  according  to  what  has 
been  already  faid  upon  the  general  point,  of  man's 
dependence  on  God  as  a  rational  creature.  Yet  the 
fin,  or  finfulnefs  of  the  action,  is  a  quality  of  it 
which  does  not  properly  bear  the  nature  of  being, 
but  of  not-being  :  It  is  of  the  nature  of  want,  defect, 
or  privation;  and  this,  in  the  moral  cafe  of  a  ration- 
al creature,  which  cannot  pofiibly  be  indifferent  as 
to  good  or  evil, — neceffarily  implies  contrariety  and 
oppofition  to  the  matter  of  that  want,  defect,  or  pri- 
vation. New,  fuch  a  thing  is  a  proper  object  of 
peimiflion,  but  there  is  a  grofs  abfurdity  in  fuppof- 
ing  that  it  could  be  an  object  of  efficiency  or  pro- 
duction, 


Liberty  and  Necessity.  365 

du&ion,-— that  God's  permitting  it  can  be  the  fame 
thing  with  his  caufing  it.  The  fmfulnefs  of  a  man, 
and  of  his  adlicns,  is  a  fort  of  annihilation, — a  drop- 
ping fo  far  back  into  nothing  with  rcipcct  to  the 
moral  condition  which  God  placed  him  in  at  firft: 
And  no  fort  of  annihilation  could  be  from  any  in- 
fluence or  efficiency  of  the  divine  power,  it  could 
only  proceed  from  a  withdrawing  of  it.  Accor- 
dingly, man's  finful  flate  is  properly  called  a  jailcn 
Jiaie ;  2nd  though  there  muft  be  an  influence  of 
power  in  raifing  up  and  keeping  up,  there  can  be 
no  influence  of  power  in  letting  fall. 

There  muft  always,  then,  be  a  mod  efTential  dif- 
ference betwixt  God's  permitting  lln  and  his  caufing 
it.  A  caufing  of  it  would  neceffarily  make  him 
anfwerable  for  it  as  its  author;  and  could  not  con- 
fift  with  his  infinite  holinefs,  his  abfolute  detefta- 
tion  and  hatred  of  fin  :  But  his  permitting  it  can 
confift  with  all  this ;  when  he  makes  the  permiilion 
fubfervient  to  mod  valuable,  moft  wife  and  holy 
ends. 

§  X.  Whatever  God  permits,  infallibly  takes 
place. — It  is  not  as  when  man  permits  a  thing  to  be; 
which,  upon  that  permiinon,  may  or  may  not  be  *. 
Even  all  this  world  would  infallibly  drop  back  into 
nothing,    were    God   to   withdraw   his    upholding 

power 

*    "  The  Almighty  power,  unfearchablc  wtfclom,   and  ii  ' 
"  goodnefs  of  God,  fo  far  manifelt  thernfelves  in  his  providence, 
"  that  it  extendeth  itfelf  even  to  the  firft  fall,  and  all  othi 
«'  of  angels  and   men  ;   and  that  not  by  a  bare  permiflion,  but 
M   fuch  as  hath  joined  with  it  a  molt  wife  and  powerful   b 
"   ing,  ordering  and  governing  of  them,  in  a  ir.?nifol< 
«'  tion,  to  his  own  holy  ends:    Yet  fo,   as  the  fmfulnefs  tl 
"  proceedeth  only  from  the  crept-.. re,  and  not  from  ( 
"  being  moft   holy  and  righteous     neither  is  nor  can  be  the  au- 
'«  thor  or  approver  01*  fmS'<*r  Wejimififn    C  ;  Chrp*  v. 

§  4- 


366  A  Discourse  of 

power  for  a  moment;  and  as  infallible  is  the  confe- 
quence  of  withdrawing  or  with -hoi  ding  his  power 
from  man;  in  what  refpe&s  his  moral  condition, — - 
while  the  creature  can  be  or  do  nothing  indepen- 
dently of  him.  Thusj  it  is  not  only  true,  that  no- 
thing can  poflibly  happen  againft  his  will;  but  it  is 
as  true,  that  nothing  can  poflibly  happen  without 
his  will.  He  wills,  that  fin  mould  take  place :  But 
it  is  not  properly  man's  finning  that  he  wills;  it  is 
properly  his  own  permiflion  of  it  that  he  wills,  with 
his  molt  holy  and  wife  ordering  of  it  to  the  ends  of 
his  own  glory. 

And  fo,  upon  the  whole,  a  (late  of  abfolute  and 
continual  dependence  on  God  runs  through  all  things 
in  the  moral,  as  well  as  in  the  material  world:  All 
things  are  moil  wifely  ordered,  by  a  continual  dif- 
penfation  of  his  power  and  permiflion,  for  the  ac- 
complishment of  his  eternal  and  unalterable  coim- 
fels;  befide,  beyond,  or  heiow  which,  nothing  can 
take  place. 

Art.  IV.  Of  moral  Necefiity. 

§  T.  It  is  eafy,  from  what  has  been  faid,  to  un~ 
derftand  what  fort  of  necefftty  belongs  to  the  moral 
world;  concerning  the  power  and  exercife  of  the 
human  will.  We  have  feen  that  there  is  no  fort  of 
neceiTity  from  any  motives  whatfoever,  confidered  as 
thiv  lie  without  us:  Yea,  even  after  thefe  motives 
come  into  us,  into  our  mind, — the  will  is  in  no  fub- 
je&ion  to  them,  confidered  as  they  are  in  them- 
fclves,  but  only  as  prefented  by  the  mind,  and  ac- 
cording to  the  moral  difpofition  of  the  wil). 

§  II.  There  is  a  fort  of  intrinfic  or  conftitutional 
necefiity,  both  from  the  reafonable  and  moral  fiate 
of  human  nature.— Man  is  under  a  necefiity  of  act- 
ing 


Liberty  and  Necessity.  «Qj 


y 


ing  fome  way  as  a  reafonable  creature,  while  h 
and  fo  far  as  he  is  fuch  ;  of  acting  as  a  creature  en- 
dued with  an  underltanding  and  will.  Again,  lie  is 
under  a  neceility  of  acting  as  a  (infill  creature  ;  while 
he  is,  and  fo  far  as  he  is  fuch.  From  his  natural 
corruption,  the  darknefs  and  enmity  which  now  be- 
long to  his  moral  difpohtion,  he  is  in  a  flate  of  fpi- 
rituai  bondage;  a  flave  to  many  foolifh  and  hurtful 
Jufts,  and  thus  fubjecled  to  the  power  of  Satan. — But 
all  this  is  more  properly  a  certainty  than  a  neceffity : 
A  certainty  of  man's  being  what  he  is,  and  as  he  is, 
while  he  is  fo. 

§  III.  The  only  other  fort  of  neceflity  in  the  mo- 
ral world,  as  in  the  material  world, — is  the  necefii- 
ty  of  being  in  a  (late  of  abfolute  dependence  on  God. 
And  what  is  this  but  the  neceility  of  being  only  a 
creature,  under  a  fupreme  and  continued  difpofai 
of  his  glorious  Creator;  who  mod  inconceivably 
exercifes'  a  fovereign  and  univerfal  dominion  over 
the  human  will,  without  any  encroachment  on  its 
nature? 

Art.  V.  Of  moral  Liberty. 

§  I.  The  human  will,  as  we  have  feen,  is  in  a 
flate  of  abfolute  freedom  with  refpect  to  all  motives; 
both  as  they  are  without  us,  and  as  they  are  in  them- 
ftlves.  The  will  has  no  concern  with  motives,  but 
as  the  understanding  flates  them  and  makes  them 
to  be:  And  then  the  will  proceeds  upon  them,  not 
limply  according  to  how  they  are  fo  dated  and  m; 
but  mainly  according  to  what  prevails  in  its  moral 
difpofition. 

§  II.  As  to  the  necelTity  of  man's  willing  and  . 
ting  in  conformity  to  his  apprjlr'ii.'ijus  and  difpofi- 
tion: 


363  A  Discourse  of 

tion;  tftb,  in  a  general  view  of  it,  is  fully  confident 
with  ail  the  liberty  which  can  belong  to  a  rational 
nature.  The  infinite  Being  neceiTarily  wills  and 
acts  according  to  the  abfolute  perfection  of  his  na- 
ture, yet  with  the  higheil  liberty;  angels  necefTarily 
will  and  act  according  to  the  perfection  of  their  na- 
tures, yet  with  full  liberty:  For  this  fort  of  neceffi- 
ty  is  fo  far  from  interfering  with  liberty  of  will,  that 
the  perfeclion  of  the  will's  liberty  lies  in  fuch  a  ne- 
cefhty.  The  very  efience  of  its  liberty  lies  in  acting 
confcioully,  chufmg  or  refuting,  without  any  exter- 
nal compulsion  or  conflraint ;  but  according  to  in- 
ward principles,  of  rational  apprehenfion  and  natu- 
ral difpofition :  So  that  this  neceiTity,  as  to  t-he  will, 
is  jaffc  the  neceiTity  of  its  freedom  or  liberty. 

§  III.  With  refpect  to  man's  will,  in  his  fallen  and 
corrupt  eitate,—- all  the  liberty  dill  belongs  to  it, 
which  poffibly  can  belong  to  a  rational  creature. 
For  the  higheft  liberty  imaginable  of  a  creature's 
will,  is  the  liberty  of  confcience  acting  according  to 
his  inward  apprehenfions  and  difpofition;  whatever 
thefe  be :  The  higheft  imaginable  liberty  of  will  in 
a  rational  agent,  is  the  liberty  of  doing  as  be  pleafes. 

As  to  the  fpiritual  bondage  and  ilavcry  which  be- 
longs to  man's  natural  eftate;  this  doth  not  properly 
affect  the  liberty  of  his  will,  but  the  integrity  and 
power  of  his  foul.  For  all  his  natural  propeniity  to 
evil,  takes  effect  in  the  way  of  inclination  ;  and  all 
h:s  natural  inability  for  what  is  truly  good,  takes 
effect  in  the  way  of  di [inclination  :  So  that  his  will 
{till  acts  with  all  the  liberty  which  can  belong  to  a 
will;  as  it  acts  according  to  the  apprehenfions  and 
difpofition  of  his  foul. 

And  thus,  when  the  grace  of  God  reftores  a  foul, 
it  no  way  alters  this  ertential  manner  of  the  will's 
ailing;  ic  makes  no  change  or  improvement  as  to 

that 


Liberty  and  Necessity.  369 

that  liberty  which  belong!  to  the  nature  of  a  will: 
But  it  renews  the  will  in  renewing  the  foul ;  renew- 
ing the  foul,  as  to  that  darknefe  and  enmity  which 
belong  to  its  moral  difpofition. 

§  IV.  If  we  further  enquire  ^rto  the  liberty  of 
man's  will,  as  it  Hands  in  relation  to  God, — we 
may  itill  find  that  it  enjoys  all  the  liberty  which  can 
poffibly  belong  to  the  will  of  a  rational  creature;  all 
that  liberty  which  we  have  been  juft  now  defcribing. 
The  manner  of  God's  dominion  over  the  human 
will  (as  to  his  influence,  withholding,  withdraw- 
ing;  and  ordering  of  circumfhinc  s).  is  what  we 
ot  pretend  to  explain :  But  this  we  nay  be  fure 
of  concerning  it;  that  it  leaves  man's  Will  as  free  in 
its  manner  of  acting,  as  free  from  any  contradic- 
tion to  its  nature,  as  if  there  were  no  will  at  all  a- 
bove  it. 

Man's  will  never  acled,  never  could  act  more 
freely,  than  in  his  firft  tranfgrcihon ;  as  the  with- 
holding of  divine  influence,  in  that  awful  cafe,  com- 
mitted no  fort .bf. violence  upon  his  will, — made  no 
fort  of  encroachment  on  its  natural  liberty.  GnJ 
did  not  then  withdraw  any  thing  that  he  had  actual- 
ly beftowed  on  man;  but  left  him  with  a  fulnefs  of 
that  ability  by  which  he  might  have  flood:  He  only 
with-held,  in  awful  foveieigntyj  that  Continued  e- 
manation  of  divine  influence,  without  uhich  no  ha- 
bitual powers  eor.ld  be  fufficientfor  bis  actual  (land- 
ing ;  yet  Hill  m- king  no  iort  of  enciuachment  on 
his  liberty  of  will. 

And  this  may  be  i'luftrated  by  an  ordinary  care 
in  iife, — One  makes  a  queition,  whether  he  mould 
drefs  and  go  out;  or  rather  keep  his  room.  I  1  the 
event,  he  keeps  his  room.  From  this  it  appears, 
that  God  {in  whom  we  move)  withheld  the  (ecret 
providential  inlluence  which  would  have  determin- 

Yy  ed 


$jo  A  Discourse  of 

ed  him  on  the  other  fide.  Yet  all  the  time  he  is 
flaying  in,  he  is  fully  confcious  of  his  having  the 
fame  ability  for  going  out  as  if  he  had  been  actually 
doing  fo ;  and  that  God's  myfterious  difpofal  of  his 
inclination,  as  to  the  event,  leaves  him  all  the  li- 
berty of  will  that  he  couid  imagine, — for  doing  as  he 
plea/is. 

And  as  it  was  in  the  cafe  of  man's  firft  tranfgrefli- 
on,  fo  it  is  ftilj;  that  God's  with-holding  and  with- 
drawing, and  all  the  exercife  of  his  dominion  over 
the  human  will,  doth  no  way  change  its  nature  or 
impair  its  liberty, — more  than  if  there  were  no  fuch 
thing  at  ail  on  God's  part. 

§  V.  A  man  can  therefore  have  no  excufe  for  his 
fin,  from  God's  permimon;  or  from  any  exercife 
of  God's  dominion  over  his  will.  His  (in,  notwith- 
ftanding  of  this,  mud  be  of  a  criminal  and  punifha- 
ble  nature. 

He  neglects  a  duty,  he  commits  a  fin, — with  all 
the  voluntary  freedom  which  a  creature  is  capable 
of.  The  corrupt  difpofition  to  which  he  is  a  Have, 
is  all  his  own,  what  God  never  made;  and  he  loves 
to  have  it  fo.  What  he  wills,  in  finning,  is  what 
God  wills  not,— -cannot  will:  And  he  fins  in  con- 
tradiction to  God's  preceptive  will,  made  known 
to  him  in  the  dictates  of  confcience;  but  more  ful- 
ly in  the  holy  Scriptures.  He  fins,  not  from  any 
refpecl  to  the  divine  permimon,  or  to  God's  fove- 
reign  dominion  over  him;  but  from  a  refpecl  only 
to  the  dictates  of  his  own  corrupt  difpofition :  So 
that  he  fins  as  if  there  were  no  Lord  over  him;  ha- 
ving this  for  the  material  language  of  his  ungodly 
difpofition  *. 

All  therefore  that  can  poflibly  belong  to  the  na- 
ture of  criininalnefs,  of  accountablenefs,  of  punifh- 

abienefs, 

*  Pfal,  xii.  4.  ;   xiv.  1. 


Liberty  and  Necessity.  371 

ablenefs,  belongs  to  man's  fin.  And  there  could 
be  nothing  more  unreasonable  than  to  allege  the 
contrary:  Unlefs  one  could  maintain  an  utter  im- 
pofiibility  of  there  being  iuch  a  thing  as  a  reafonable 
creature,  an  object  of  God's  moral  dominion;  an 
utter  impossibility  of  the  plaineil  fadt!  Or  unlefs  one 
could  maintain, — that  blamablenels  and  puniihable- 
nefs  in  any  actions  of  reafonable  creatures,  is  utter- 
ly inconfiftent  with  God's  Sovereignty  over  them 
and  their  actions;  that  is,  utterly  inconfiftent  with 
the  being  of  a  God  ! 

CONCLUSION. 

§  I.  The  EJfayer  teaches,  That  univerfal  necejfity 
is  the  true  fyjhm  of  nature,  the  real  plan  of  the  uni- 
*verfe  *:  And  this  he  teaches,  concerning  a  necelTity 
which  he  fuppofes  to  lie  in  the  nature  and  constitu- 
tion of  things.  But,  after  what  has  been  faid,  we 
may  juftly  affirm  the  very  reverfe  :  That,  according 
to  the  nature  and  conflitution  of  things;  abftracting 
from  the  continual  prefidence  and  interpofition  of 
the  divine  will  and  power, —  univerfal  liberty  and  con- 
tingency is  the  true  fyftem  of  nature,  the  real  plan  of 
the  univerfe. 

§  II.  As  the  Efjayer  tells  us, — that  "  whoever 
"  hath  juft  ideas,  and  a  true  tafte  of  philofophy  will 
"  fee"  his  fcheme  of  neceflity  "  to  be  the  real  trn- 
"  ory  of  the  univerfe:"  So  he  affirms  "  that,  upon 
"  any  other  theory,  there  can  be  no  general  order, 
"  no  whole,  no  plan,  no  means  nor  end  in  its  ad- 
"  miniftration  f."  But  another  theory,  extremely 
different,  has  been  now  propofed:  And  whatever  a- 
ny  think  of  the  Author's  ideas  or  tafte  of  philoSophy, 
he  may  affirm  without  any  fcruple,— -that  this  uni- 
verfe 

*  P.  140,  159-  t  p-  r54- 


372  A  Discourse  of 

verfe  can  have  no  general  order,  no  whole,  no  plan, 
iio  means  nor  end  of  us  adminiil ration, — except  u- 
pcn  the  theory  which  he  has  propofed ;  the  theory 
o;  rue  lubje&ion  oi  all  things  to  the  continual  inter- 
pofition  o.  the  will  and  power  of  the  infinite  One, 
conne&ing  and  managing  ^11  things  according  to  his 
one  mind  in  his  everl ailing  couniels. 

§  III.  The  E/fitver-  informs  us,  concerning  his 
fcheme  of  ncceflity  ef^ecially  as  it  refpecls  the  mo- 
ra 1  world, — that  "  it  is  not  otherwife  difcovera- 
54  ble  but  bv  deep  thinking,  and  by  a  long  chain 
"  of  abfhact  reasoning;"  and  c  would  to  us  be  a 
Ki  dead  fecret,  v. ere  it  not  brought  to  light  by  a 
ft  long  ana  painiul  reasoning:  And  hence  the  ig- 
cc  norance,  almoft  univerfal,  of  our  being  ncceffary 
«  agents  V 

bat  the  cafe  is  quite  otherwife,  as  to  that  necefrity 
which  really  takes  place  in  both  the  material  ;nd 
moral  wo;  Id.  It  is  no  other,  than  the  necellny  of  all 
things  being  whn  they  aie  and  as  they  are  while 
they  are  fo:  And  the  neceflity  of  man's  being  a  rati- 
onal creature,  willing  and  acting  according  to  his 
apprehenHons  and  difpofition;  with  the  neceffity  of 
the  abfolute  and  continued  dependence  of  all  things 
en  God,  as  ordering  all  things  according  to  his  own 
pleafure.  N-  w  there  is  nothing  here  (in  the  matter 
of  htVj  to  lie  a  dead  fecret,  till  h  be  brought  to 
light  by  the  painful  labours  of  an  acute  and  pene- 
trating pbjloiopher:  Nothing  that  any  fober  Chrif- 
ti  n  can  he  ignorant  of;  nothing  but  what  is  moft 
obvious  to  every  ploughman,  who  has  the  fear  of 
God  in  his  htart. 

§  IV.   A\]  the  natural  and  common  fenfe  that  men 
,  oi  contii  gency  in  events  and  liberty  in  ac- 
tions, 

*  P.  134. 


Liberty  and  Necessity,  tw* 

lions,    is   leprefented  by  the   EJfayer  as  a  ditufive 
fenfe,  not  agreeing  io  the  truth  of  things,— yet  an 

criminal  law  in  our  nature  *.     But  it  may  plainly  ap- 
pear from  what  has  been  iard,  that  fudi  a  repr< 
tation  is  ab  olutely  groundlefs:  As  all  the  fenfi 
contingency  and  liberty  which  any  man  has  or  can 
have,  confidently  with  his  living  in  the  ftar  of  God, 
is  fully  agreeable  to  wl  at  we  have  mown  i*  the 
and  mod  intimate  truth  of  things;  having  nothing 
in  it  of  deluficn  or  deceit,  impofed  by  God  on  hu- 
man nature. 

§  V.  The  d<  ctrine  of  necfflity  in  the  F,Tr\  is 
pretended  to  be  of  great  merit;  as  making  a  full 
end  of  the  Arminian  do&riue  about  free  will.  And 
it  really  does  fo.  But  alas!  at  a  vail:  expence:  At 
no  lower  expence,  in  its  native  tendency, — than  that 
of  burying  Armhiiamfm,  with  ah  the  valuable  things 
of  Chtijlidniiy  which  have  been  mentioned,  in  one 
common  grave;  Arminian  liberty,  and  Calvinijl  li- 
berty going  to  the  pot  together. 

Calvinilts  have  taken  a  way  of  contending  againft 
the  Arminian  fcheme  of  free  will,  which  is  quite 
fufficient;  and,  at  the  lame  time,  quite  agreeable 
to  Chrifiianity.  Their  way  of  it  lies  generally  in 
thefe  three  things:  In  alTerting  the  will  to  be  a  power 
of  the  rational  foul,  which  cannot  poiTibly  be  t 
died  but  as  fuch;  in  alTerting  the  corruption  oi'  hu- 
man nature;  and  in  alTerting  the  abfclute  fubje&ion 
of  every  man's  will,  to  the  fovereign  will  ot  God. 

But  the  fatal  way  taken   in    the  Eflay,    for  over- 
throwing Arminian  liberty,  lies  in  fubje&ing  both 
the  will  of  God  and  the  will  of  man  to  the  will  of  an 
univerfal  neceffity   in  the  laws  of  nature,— 
God  is  faid  to  have  efiablifhed,  without  retainii 
ny  control  over  them;  a  nec< 

w  ith 

*  P.  iSU  l5*-   *59' 


374  <d  Discourse  of 

with  abfolute  and  fovereign  control,  throughout  the 
vaft  machine  of  this  univerfe:  And  To  turning  all 
fenfe  of  liberty  into  a  deluiion,  through  a  horrible 
affault  on  the  natural  rights  of  both  God  and 
man! 


GENERAL 


Liberty  and  Necessity. 


GENERAL  RECOLLECTION. 

The  great  /cope  of  all  the  aforegoing  Con- 
templations is,  to  illuftrate  and  celebrate  this 
glorious  truth, — the  centre  and  fum,  the  Al- 
pha and  Omega  of  all  truth;  that  God  is  all 
in  all: — That  he  is  all,  by  continual  dii- 
penfations  of  fovereignty  and  juftice  and 
grace,  in  all  the  world  of  mankind,  as  to 
their  fpiritual  and  everlafting  concerns ;  ac- 
cording to  the  two  Covenants  which  have 
been  viewed  :  And  that  he  is  all  continual- 
ly in  all  the  world  of  nature,  by  an  incef- 
fant  maintaining  of  the  exiftence  and  opera- 
tions of  all  his  creatures;  with  an  inceflant 
difpofing  thereof  for  his  own  glory,  accor- 
ding to  the  good  pleafure  of  his  will. 

Unto  him  be  glory  in  the  Church  by  Christ 
Jesus,  throughout  all  ages,  world  without  end. 
Amen. 


F    I    N    I    S, 


/ 


ga,^ — _ gg8gBgg=gSiW=!g<p 

A    N 

APPENDIX 

T    O 
The  Book  publifhed  at  Edinburgh,  in  Auguft  1786* 
I   N   T   I  T    L    E    D, 

[SACRED  CONTEMPLATIONS.] 

CONTAINING^ 

Expl i cat i ons  of  D i ff i  cult i es,  which  have  been 
propofed  to  the  Author  on  fome  Paffages  of  that 
Book: 

I.  About  the  Chara&er  of  Jesus  Christ  as  God- man. 

II.  About  Matters  of  Futurity    to    Men  (particularly   as  the 

Death  of  Chrift  was  under  the  Old-Tcftamcat  Difpenfa- 
tion),  being  Matters  of  F aft  to  God. 

III.  About  the   Perfection  of  the   redeemed,  in  the  State  of 
eternal  Glory, 


Veritas  in  Puteo  tfl. 
**"  Zz 


A    N 


APPENDIX 


I.   About  the  Character  of  Jisus  Christ  as  Gob- 
man.     Part  II.  Period  I.  Seel.  II.  §  II. 

i/?  T"ftTlTH  regard  to  what  Jesus  fa  id  of  himfelf  to  the 
VV  Jews  {Johny\\U  58.)  Before  Abraham  was  I  am; 
an  application  of  this  to  him  as  God-man,  doth  indeed  rcPre- 
fent  him  to  hare  been  fuch  from  eternity:  For  nothing  lefs  can 
be  the  import  of  his  having  been  fo  at  all,  in  any  one  moment 
before  his  aftual  incarnation. 

2dly  Whatever  difficulty  we  can  be  in  about  that  application, 
—there  appears  to  be  no  m:dft  betwixt  admitting  it,  and  a  con- 
giving  that  our  Lord  in  Pof,d  upon  his  heavers  by  a  fa.aaou^ 
declaration.  They  were  warranted,  they  were  obliged  to  he- 
Le  that  he  was  then  fpeaking  of  himfelf  ?  hi.  then  v,  ,, 
ftati--  the  Jefur  of  Nazareth  whom  they  then  faw  and  heard . 
While  the  declaration  was  plainly  made  for  inform 
he  Jfus  of  Nazareth,  was  God-man;  as  the  declaration  ; 
be  Concerning  him,  only  according  to  that  -nitration  of 
him,  He  would  not  have  been  fpeaking  candidly  or  noneltly, 
f  he  had  only  meant  himfelf  a.  a  perfon  of  the  (  jvhom 

they  never  faw;   when  his   way  of  fpeaking  neceffan 
h  m  to  believe    that  he  meant  himfelf  then  v,fible  among  • 
T4,   «v    then    appearing  in    the  chancer  of  the  Son        ( 

nothing  was  till  then  prefent  to  him  3.  ^»  J  ™ 
ingthi1.  divine  ?erfon  a  ^j^^^JSh 

-hole    vernal    -oW,  as   a„   ,„h   ,te 
every  moment   of  time;  as  wreu 


38o  APPENDIX. 

as  that  in  which  he  became  man.  The  manhood  which  he  af- 
fumed  could  detract  nothing  from  his  divine  character;  and 
therefore  he,  the  divine  perfon  God-man,  could  not  be  thereby 
degraded  into  the  rank  of  fucceffive  duration.  He  did  not  al- 
ways exit),  nor  is  he  every  where  prefent  as  man;  but  He  al- 
ways exifted,  and  is  every  where  prefent  as  God-man ;  While 
his  Godhead  was  actually  related  to  his  manhood  from  all  eternity; 
though  it  was  only  in  time,  that  his  manhood  became  actually 
related  to  his  Godhead.  The  moment  of  his  becoming  maa 
•could  never  be  cither  future  or  pad  (but  eternally  prefent)  to 
him  as  God-mau  ;  more  than  the  place  where  he  was  and  now 
is  as  man,  can  be  a  pl<tce  of  confinement  to  him  as  God-man* 
It  was  Gsd  {God- man)  who  laid  down  his  life  for  us:  God; 
ivith  whom  is,  and  our//,  and  nuill  be, — are  all  one  and  the  fame. 
We  cannot  comprehen  i  thefc  things,  but  we  muft  believe 
them.  For  to  rcfufe  that  he  meant  himfelf  as  God-man,  in 
whit  he  faid  to  the  Jews  about  his  being  before  Abraham  was, 
could  be  nothing  Jefs  than  a  giving  him  the  lie  in  what  he  then 
faid  of  himfelf  to  them;  while  ke  was*  evidently  fpeaking  of 
himfelf,  not  in  refpect  of  one  or  other  nature,— -but  of  hi*  whole 
ferfon  as  God-man, 


II.  About  Matters  of  Futurity  to  men  {particularly 
as  the  death  of  Chrift  was  under  the  Old-Tejiameni 
Difpenfation),  being  Matters  of  Fad  to  God. 
Part  II.  Period  II.  Introduction* 

i/?,  The  Author  of  the  Contemplatiojis  muft  refl  in  the  mod 
felf-conliflent  and  fatisfying  apprehenlions  which  he  can  attain 
to,  of  that  infinite  Being  whom  he  cannot  comprehend;  ac- 
cording to  the  dictates  of  Scripture  and  reafon  concerning  him: 
without  nny  prefcribing  to  others  beyond  the  fame  rule.  Thefc 
hia  apprehenfions  cannot  admit  the  fentiment, — that  the  pre- 
sence of  all  things  to  God,  from  eternity,  means  only  a  prefence 
in  refpect  of  knowledge;  excluding  a  prefence  of  all  things  to  him 
in  refpect  of  being  or  exigence,  but  as  thefe  things  actually  come  to 
have  this.  That  the  matter  has  been  fo  underwood  in  the  church 
hitherto,  is  what  he  hath  not  known  nor  obferved  ;  and  this  opi- 
nion, when  fuggefted  ?o  him,  is  what  he  doth  not  find  himfelf 
capable  of  digelting. — He  believes  indeed  that  all  things  have, 
with  refpect  to  God,  hath  an  ejje  cogr.itum  (a  known  exigence) 
and  an  ejjfe  reale  (a  real  exiften.ee)  ;  but  he  believes  that  they 
havt  both  of  thefe,  as  to  God,  at  one  and  the  fame  moment : 

That 


APPENDIX.  381 

That  though  all  things,  particularly  when  in  themfclves  future 
things,  do  not  coe;:;Jl  with  him  ;  yet  he  always  coexifs  with  eveiy 
one  of  them.     As  he  is  the  first,   he  ie,  at  the  fame  tine, 

WITH   THE   LAST,    Jfa.  xli.  4. 

idly,  The  duration  of  the  divine  exiflence  is  from  eternity  to 
eternity  ;  according  to  our  finite  way  of  conceiving  eternity, 
both  before  and  after  this  world.  But  the  divine  duration 
mud  be  confidered  as  wholly  a  permanent  and  ever  prefent 
now;  no  more  capable  of  diftinction  into  parts  tlian  the  divine 
existence  itfelf.  God  is,  in  his  nature  and  name,  abfolutcly  and 
invariably,— the  great  I  am.  This  alfo  indeed  belongs  to  his 
name, —  which  is,  which  was,  and  which  is  to  come :  Yet  all  fuL-h 
^difference  or  diftinflion  of  perfons  to  us,  mud  be  as  nothing  at 
all  to  him  ;  all  coinciding  in  the  one  indivisible  point  of  his  eter- 
nal now.  As  the  prefent  I  am  of  the  divine  exifence  dot'i  :-.t 
once  and  indivifibly  fill,  fo  the  prefent  now  of  *he  divine 
tion  doth  at  once  and  indivifibly  comprehend, — all  eternity  and 
al!  time. 

3<//y,  It  cannot  therefore  be  admitted, — that  things  future  to 
us  axe  prefent  to  God,  only  in  refped  of  knowledge;  As  if  he 
and  his  prefent  now  were  then  at  fome  diftance  from  the  future 
time  and  being  of  thefe  things — AH  the  future  objects  of  faith 
and  hope,  are  prefent  to  a  chriftian  in  refpett  of  knowledge, — 
on  the  divine  Tcftimony  concerning  them:  And  an  eclipfe  to 
take  place,  though  many  years  hence,  is  prefent  to  an  aftrono- 
iner  in  refpecl  of  knowledge, — on  his  juft  and  infallible  calcula- 
tion thereof.  But  it  is  in  an  infinitely  higher  fenfe,  that  things 
future  to  us  are  prefent  to  God.  Though  the  iff*  cignitum  and 
the  effe  reale  of  future  things,  may  lie  at  a  great  diftance  from 
one  another  as  to  us  ;  yet  thefe  can  lie  at  no  diftance  at  all  from 
cue  another  as  to  him,  in  his  infinite  Being  and  eternal 
now  :  While  he  at  once  poffeffeth  all  time  and  all  eternity  ;  and 
things/w/«r<T  to  us  cannot  but  be  matters  of  fail  to  him,  while 
he  already  coexifts  with  their  becoming  fuch  to  us. 

tfhly,  From  what  has  now  been  explained,  the  Author  thought 
himfelf  fufflciently  warranted  to  fay,  concerning  ChriiVs  fulfilling 
the  condition  of  the  Covenant  by  his  obedience  unto  death,— 
"  that  though  this  was,  for  many  ages  a  matter  of  futurity  to, 
«  men,  it  was  not  fo  to  God;''  but  that,  particularly  under 
the  Oi4-Teftament  difpenfation,  "  the  death  of  Chrift  was  a 
"  matter  cf fad  in  divine  reckoning:"  God  reckoning  of  it 
jnoft  truly,  as  then  having  exiflence  to  him  ;  though  it  was  not 
to  have  fo  in  itfelf,  or  to  man,  till  many  ages  ifterwan  |. 

When  the    Author  offers  to  think,— that,  under  the   UM- 

Teftament   difpenfation,  God  looked  forward  to  that  great  e- 

r  vent 


33?  APPENDIX. 

*ent  as  a  matter  of  futurity  to  him,  proceeding  then  upon  the 
cred't  of  it  as  infallibly  to  take  place  in  due  time;  he  cannot 
keep  his  mind  from  fhrinking  at  the  thought :  As,  in  his  view, 
it  app  ars  to  be  a  reducing  of  the  infinite  Being  into  fome 
ftate  of  finite  apprehenfion  and  lucccflive  duration.  He  has 
fuppofed  it  tc  be  an  universally  fettled  point,  with  regard  to  the 
true  God. — that  nothing  could  ever  be,  in  any  fenfe,  a  matter 
'of  futurity  to  him;  and  he  can  conceive  no  midft  betwixt  this, 
and  the  being  a  matter  of  facl. 

$ibiy,  Whatever  apparent,  there  is  no  real  inconfiftency  of 
all  this  view  with  the  Scripture  terms  rendered  foreknow) 
and  /'  -  fge, — u\  any  fignification    which  they  can  really 

bear  concerning  God.  There  i«  nothing  more  common  in  Scrip- 
ture, th'n  God's  fpeaking  of  himfelf  to  men  after  the  manner 
of  men  ;  fpeaking  to  them  in  the  language,  not  of  eternity, 
but  of  time  i — as  their  finite  minds  are  capable  of  conceiv- 
ing. We  can  conceive  of  God  in  his  adminiftrations, — only  as 
carrying  on  fucceflive  performances  in  time,  of  his  purpofes  from 
eternity.  B  t  the  Scripture  fufficiently  guards  us,  againfl 
thinking  that  he  is  altogether  fuch  an  one  as  ourfelves  ;  as  if  a 
real  dillinction  of  purpofes,  and  really  diftin&  apprehenfions  of 
their  future  performances,  as  then  at  a  diftance  from  him,— could 
be  competent  to  his  infinite  nu'nd. 

What  has  been  fet  fortjh  on  this  fubject,  is  indeed  a  myflery; 
the  nature  of  which  we  cannot  comprehend^ — more  than  we  can 
by  fearching  find  out  God,  or  find  out  the  Almighty  to  perfec- 
tion. But  we  muft  believe  the  truth  of  it,  as  necelTarily  implied 
in  what  God  is  :  An  infinite  Being,  to  whom  all  things  are 
all  at  once  ;  and  whofe  one  apprehenfion,  as  in  him,  compre- 
hends all  that  is  apprehenfible.  This  muft  prove  a  matter  full  of 
endlefs  and  unfurmountable  difficulties,  in  all  endeavours  for  hav- 
ing it  accommodated  to  our  reafon  ;  yet  thefe  are  only  difficul- 
ties above  our  reafon.  But  an  oppofite  date  of  the  cafe  mull  be 
againjl  all  reafon  :  As  it  would  mean  a  reckoning  of  God  to  be, 
at  once,  a  finite  as  well  as  infinite  Being  ;  while  it  is  only  a  fi- 
nite Being,  confined  to  times  and  places, — to  whom  any  thing* 
van  be  ieally  matters  of  futurity  ■,   and  not  matters  offaft* 


III.  About  the  Perfection  of  the  Redeemed  in  the  Jlate 
of  eternal  Glory.    Period  II.  Sed.  II.  §  V. 


The  Author  hath   fci'd,  concerning  this   perfection,  "  when 
*l  thai   which  is  frftft  is  come,  it  muft  exclude  all   exigence, 

««  with 


APPENDIX. 

4i  with  all  ideas,  of  any  varieties  or  viciflitudes  for  ever-"   And 
this  he  faid,  in   opoolition  to    what  "variety  and    vie  i  (Etude i» 
"  eiTential  to  any  happinefs  that  we  can    enjoy   or   conceive    of 
"  on  earth. '*    Such  doctrine  therefor",  about  the  eternal  h 
nefs  of  the  redeemed,  can  only  mean  an  exclafion  of  ill 
nients  or  alterations  in  their  heavenly  ftate, — from  being 
expected  or  defired,  or  even  imagined  for  ever:    In  oppofitioa  to 
that  fort  of  variety  and  viciiTitude,  in  which  one  thing  mnil  fuc- 
ceed  unto  and  fuperfede  another  thing,*  for  fomc  new  or  t 
article  of  happinefs  ;  as  neceiTarily  belonging  to   the  nature  of 
liappinefs  in  this  world. — Let  a  man  have  an   abfolute  choi .■-  of 
fuch  temporal  happinefs  as  could  lie  in  any  one  ag  eeablc  thing; 
it  W3uld  be  turned  into  a  ftate  of  mifery  by  the   very  idea  of  be- 
ing abfolutely  and  for  ever  confined  to  it,  never  allowed  to  give 
it  up  for  a  moment  in  turning  to  fomething  elfe. 

Men  cannot  reft  at  any  one  point,  in  the  circle  of  life  ;  it 
foon  becomes  an  object  of  difguft  as  to  continuance  in  it,  fothat 
they  muft  turn  about  to  fome  other  point :  And  this  is  owing  to 
the  imperfection  of  all  earthly  happinefs,  which  men  are  fceking 
every  where, — but  can  find  it  no  where  in  perfection. 

But  it  appears  very  abfurd  to  fuppofe,  that  fuch  will  be  the 
nature  of  the  happinefs  of  the  redeemed  in  heaven;  that  they 
will  have  to  turn  to  any  thing,  from  a  difguft  at  continuing  as 
xhey  are.  It  is  quite  inconfiltent  with  their  being  advanced  to 
the  higheft  perfection  which  their  natures  are  capable  of, — that 
they  mould  have  to  go  round  in  any  circle,  or  advance  in  any  line, 
on  a  fearch  of  new  or  further  happinefs.  Nor  is  there  any  incon- 
fiftency  of  this,  with  the  variety  of  exercifes  afcribed  to  them  in 
heaven.  For  all  thefe  muft  be  but  one  complex  erercifc  and  en- 
tertainment ;  in  all  which  they  have  already  attained,  and  are 
already  perfsa :  Without  ^ver  having  to  feek  relief  in  any  other 
thing,  from  a  difguft  at  being  confined  to  one  ;  like  the  varieties 
and  viciflitudes  which  men  find  neceffary  in  this  world. 


ADAM  GIB. 


Edinburgh  ;") 
Sept.  14.  1787.  j 


N      J      S. 


SUBSCRIBERS    NAMES. 


REVEREND  Dr.  John  Andrews, 
principal  of  ...  of  the 

Protectant  Epifcopal  Church,  Phila- 
delphia. 
Rev.  Mr.  John  Anderfon. 
Gen.  John  Armffrong,  Efq. 
John  Agnevv,  Efq. 
Mrs       ebccca  A.^new,  York  counti. 
Mr.  John  Anderfon,  do, 

in  Armftrongr,     do. 
John  Andrew,  G:ecncattle. 
Patrick    Uexandef. 
Sam  .  iridcr. 

Jonathan  .       v. 
Matthew  A  .       s. 
. 
Samti      4  i   . 

John  Andei 
Samuel  Alexander)  merchant, 

Carlifle. 
John  Andrews. 
Patrick  Alexander. 

B 

Rev.  Dr.  Robert  Blackwefi,  afiiftant 

miniiter  of  Chr'ut  Church  and  St. 

Peter's,  Philadelphia. 

Rev.  Mr.  Thomas  Beveridge,  36  cop. 

Rev.    Mr.    John    Barton,    Newcaftle 

county,  Delaware  ftate. 
Mr.  John  Boyfe,   A.  B.  Big  Spring. 
Mrs.  Catharine  Bow. 
Mr.  Francis  Eailey,   printer,  Philad.1 

John   Black,    fin;    Cumberland 
county. 

John  Black,  jun.  do. 

Tames  Black,  Lancafter  county. 

Caleb  Bugles, .book-binder,  Phil. 

William  Brady,  York  county. 

Henry  Buchanan,  do. 

William  Biggar,  do. 

John  Beatty,  do. 

James  Baird,  do. 

Malcolm  Boyle,  do. 

David  Blair,  Big  Spring. 

James  Brown,  do. 

James  Baxter,  Sherman'*  Valley. 

James  Baine, 

William  Blair. 

John  Buchanan. 

William  Blu'ir,  jan. 


Mr.  Thomii 

Fames  Byeri,  Weft  I'ennfjorou^h. 
William  Bilfland. 

Jamrs  Baiz,  Cumberland  c^uncj  . 
James  Banner,  d>. 

Hurh  BairJ,  d  •• 


John  liairJj 


do. 


Rev. Mr.  John  Campbell,  A.M.  rector 

of  Yofk  and     Huntingdon. 
Rev.   Mr.   James  Clarkfon,    minifier 
of  the   goipel,    at    MjJdy    Creek, 
York  county. 
Majqr  James  Chryrtie,  New-York. 
John  Crcigh,  Efq.  Carlifle. 
Mr.  James  Conchy,  tracer,  Phil  ad. 

David  Clark,  coach-maker,  Phil. 

Jofeph  Chambeilain,  York  county 

Samuel  Cobean,  Jo. 

Peter  Canine,  do. 

Archibald  Coulter,  do. 

John  Carfon,  Big  Spring. 

George  Clarke,  Green  Caftfei 

Robert  Correy. 

George  Crawford,  Franklin  coun- 

Robert  Cunningham,  ftjdcnt. 

John  Carfon. 

Patrick  Campbell. 

Samuel   Culoertfon,     Letrcrkcn- 
ny,  F.  C. 

James  Culbertfon,  do. 

James  Cunningham. 

John  Campbell. 

Alexander  Cameron. 

John  Charbcr,  New-York. 

John  Charber,         do. 

D 

Rev.  Dr.    George    DufiiclJ,  partor  of 

the  third  Prelbyterian  Chuich,  Phil. 

Rev.  Dr.   Robert'  Davidibn,    proktfu 

in  Dickinfon  College,   and  minifter 

of  the  goipel  in  Carlifle. 

Cul.    James   Dickfon,    York  county, 

12  copies, 
Mr.   James  Duncan,  do. 

George  Douglas,  do- 

James  Dunlop. 
Alexander  Downing. 
Thomas  Dickfon. 
Stephen  Duncan. 
A   a  a.  ' 


Mr. 


3*6 


SUBSCRIBERS  NAMES. 


Mr.  Samuel  Dickey, 
Thomas  Dick. 
James  Duncan. 


Rev.  Dr.  John  Ewing,  provofr  of  the 
Univerfity  of  Pennfylvania,  and 
minifter  of  the  firft  Prefbyterian 
Church,  Philadelphia. 

Samuel  Edie,   Efq. 

Mr.  John  Efpy. 

John  Ewman,  Philadelphia0 

F 

John  Fulton,  fen.  Efq. 

Mr.  William  Fullerton,  Pequea. 

J>ho  Fimeton,  carpenter,  PhiL 

John  Fleming,  York  county. 

Archibald  Finiey,  do. 

Roberr.  Fullerton* 

'Thomas  Foiter. 

James  Fulton. 

John  Forfych. 

William  Fleming* 

Duncan  Forbes. 


Rev.  A&cald  Green,    M.    A.  junior 
pallor  of   the    fecond    Prefbyterian 
Church  in  Philadelphia. 
Dr.  Lt-mue!  Gui'tine,  Carlifle. 
Mr.  Jota  Getty,  Yoik  county. 

T'».  rr»js  Gour.'y,     do. 

Jam?s  Galloway,     do. 

Alexander  Glendenning. 

Robert  Gordon. 

Iliac  Grear,   ftudent. 

Jarnfs  Gibfon. 

John  Gray. 

Robert  Gardner. 

H 

Rpv.  Matthew  Henderfon,  jun.  Weft- 

moreland  county. 
Col.  Thomas  Hartley. 
Br.  John  Hall,  Yjrk-Town. 
Mr.  Ca.iiei  Huft.n,  Pequea. 
William  Huflon,     do. 
J    »-      fjfenderfon,     Cumberland 

county. 
Robert  Hunter,    vendue    matter, 

New- York. 
Own  Hamilton,   fen.   Philad. 
Samuel  Harvey,   taylor,   Philad. 
James  Hogan,  Philadelphia. 
tthew  Horner,  York  couotv. 
• ;-  Hutchlnfon. 
james  Holack. 


Mr.  James  Henderfon. 
James  Harper. 
William  Henderfon. 
Hugh  Henderfon. 
John  Hughes. 
John  Heap. 
David  Hoge,  ftudent. 
John  Heap,  Shippenfburgk,, 
James  Hutchifon. 
Samuel  Harper. 
James  Huflon. 


Mr.  Thomas  Johnfton,  Pequea 
John  Irwin,  York  coanty. 
David  Junkens. 
John  Jones. 
Aaron  James. 
Jofeph  Junkin. 

K 

Dr.  Samuel  Knox,  York  county. 
Mr.  Michael  Ker,    carpenter,    New- 
York,   12  copies. 

William  Kerr,   York  county* 

John  Ker. 

Jofeph  Kerr. 

William  Kerr, 

James  Kerr. 

Robert  Kerr. 

John  Ketly. 

George  Kline,  printer,  Carlifle. 

Alexander  M.  Kettricks. 

Robert  Kennedy. 

Andrew  Ker,  New- York. 


Rev.  William  Logan,  minifter  of  the 

gofpel,  Cumberland  county. 
Charles  Leeper,  Efq. 
Mi.  James  Laxton. 

Robert  Lefarty. 

Ja  mes  Long. 

William  Lyon. 

Samuel  Laird. 

George  Logue.  • 

James  Lamberton,  jun. 

William  Levis,  Carlifle. 

M 

Rev.  Dc.  Samuel  Magaw,  reclor  of 
Sr.  Paul's  Church,  and  vice  provoft 
of  the  Univerfity  of  Pennfylvania. 

Rev.  William  Marfhall,  A.  M.  mini- 
fter of  the  Scons  Prefbyterian  Church, 
Philadelphia. 

Mr: 


SUBSCRIBERS  NAMES. 


3*1 


}oi'q;h   Miller,  Efq.  Lancailcr  county, 

I?,  copies. 
Mr.    James   M'Cormick,    teacher   of 
mathematics,  Dickinfon  college 
Capt.  Jofeph  Morrifon,   2  copies. 

-     Wiliam  M'Clelland,   Y.  C. 
Mr.  James  M'Lain,  jun.  ltudent. 

John  M'AHHtsr,  whip  and  cane 
maker,  Philadelphia. 

John  M'Cormick,  York  county. 

David  Moore,  do. 

John  Monteith,  jun.      do. 

Walter  Maxwell,  Franklin  count. 

Thomas  M'Clelland,  York  co. 

Francis  Meredith,  do. 

William  M'Creary,  do. 

John  M'Dowell. 

James  M'Farlane 

James  M'Clenachan,  Green  caflle 

William  M'Cieary. 

John  Moore. 

Nathaniel  Mitchel. 

Thomas  Matthews.  • 

William  Murray. 

Samuel  Miller. 

Alexander  Moor. 

Samuel  M'CuIlociw 

Ifaac  M'Ifaack. 

Andrew  Martin. 

Robert  Miller. 

John  Montgomery. 

Henry  M'Ewen. 

James   M'Connel,   Letterkenny, 
Franklin  county. 

Robert  M'Carney, Green  townmip 

Robert  M'Call,   Shippenfburgh. 

Thomas  M'Nary. 

Hugh  M-Elroy,  Cumberland  co. 

Charles  Mitchell,  New-York. 

William  Moore,  Chefter  county. 

N 

Rev.  Dr.  Charles  Nefbit,  principal  of 

Dickinfon  college,  Carliile. 
Mr.  Adam  Neil. 


Rev.   Jofeph  Pilmore,    rector  of  Tri- 
nity Church,   Oxford,   Phil.  Co. 
Rev.  James  Proudfif,  New   Perth. 
Col.  Samuel  Poftlethwait. 
Mrs.  Margaret  Poe,  widow,  York  co. 
irruel   Purviance. 

Archibald  Purdy. 

James  Porter. 

James  lJedan. 

Andrew  Paxton. 


Mr.  Charles  W.  Porter. 
Robert  Proud! 
James   Paterfon,    Rapho    to^.  r.  - 

illip,    I..  C.    2  C 

R 
Mr.  James  Rofs,  profeflTor of language 

es,  Dickinf  n  Collrge. 
Hugh  RnL,  fmitb,   Philadelphia. 
Robert  Rcj,   York  county. 
William  RufTcll,  do. 

Henry  Rouen,  i  U 

Samuel  Read, 
Samuel  Rolburgh. 
Adam  Read. 
John  Ruffell. 
William  Roucrtfon,   New-York. 


Rev.  Dr.    James  Sprout,   fejiioi 
of  the  lecond   Preibyterian  C 

in  Philadelphia. 
Rev.  John  Smith,  minilter  of; 

pel  at  OcVarara. 
Philip  Scot,   r.1'4. 
Dr.  David  Seth,   New-York. 
Dr.  Andrew  Spence,  dentilt,  PI 
Mr.  William  Shokely,   York  < 
z  copies. 

John  Smith,  Carlifle. 

Thomas  Stockton,    Letterkenny, 
F.  C. 

Peter  Stewart,  printer,   Philad. 

James  Scott,  robacconiit, 

JamesStuart,  bifcuit-ba!: 

|ames  Sclater,   Pbiladel] 

James  Stevenfon,   Yoik  l 

John  Shokely,  do. 

David   Scott,  do. 

Robert  Scott,  do. 

James  Scrotigs,   Big  Sprinr. 

Robert  Stewart. 

James  Stewart,  fen. 

William  Speen,  ltuJent. 

Jacob  Si;i. 

Robert  Semple. 

Alexander  Sharp,  Eig  S 

Alexander  Scro<:gs. 

Jumes  Short,  merchant. 
Town. 

William  Scott. 

David  Sampfon, 

William  Spccd>,  Cumber! 

Samuel  Sharon,  do. 

Samuel  Shaw,  ••- 


,SS 


SUBSCRIBERS  NAMES. 


do. 

do. 
do. 


Mr.  Archibald  Tait,  York-county, 
12  copies. 

Samuel  Tate,  teacher,  Carlifle, 
12  copies. 

William  Thorofon, 

James  Thompfon, 

John  Thompfon, 

James  Thomfon. 

Thomas  Thornbery. 

Archibald  Tate,  teacher  of  ma- 
thematics, Rock-creek,  York 
county. 

Alexander  Turner. 

Jofeph  Turner,  Philadelphia. 

James  Thomfon,  Brandywine. 

W 
Rev.  Dr.  John  Witberfpoon,,  prefident 
of  New-Jerfey  College. 


Mr.    Andrew  Wright,   joiner,   New. 

.York,   12  copies. 

Nathaniel  Weakly,   12  copies. 
Mifs  jean  Wear,  New- York. 
Mr.  John  Watfon. 

Thomas  White,  moemaker,  Phil. 

John.  Wiil'on,  York-county. 

John  Wodrow,    Maryland. 

Alexander  Wodrow,     do. 

Patrick  Wallace. 

Andrew  Whitar. 

David  Watt. 

Matthew  Wilfon. 

Samuel  Wodrow,  Brandywinf. 


Mr.  Thomas  Vowell,  meichar.t,  Phil. 


Mr.  John  Young,  frudent. 


CC/"  As  it  is  evident,  that  many  fubferibers  names  have  not  yet 
been  forwarded  to  the  publishers,— it  is  therefore  propofed,  that 
all  who  come  forward  before  the  ill  of  January  1789,  will  be  ferv- 
ed  as  thofe  above-mentioned  ;  after  that  the  book  will  be  retailed 
at  8/.  ^d.  in  boards,  and  iar.  bound. 


#r 


